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The Idyll of the 
White Lotus^^ 

BY ■ 

MABEL COLLINS 

TOGETHER WITH AN 

EPITOME OF THEOSOPHICAL TEACHINGS 

AND 

ESOTERIC THEOSOPHY 

BY 

WILLIAM Q. JUDGE 

NEPV YORK 

JOHN W. LOVELL COMPANY 

150 Worth Street, corner Mission Place 

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5. The Perfect Wav. By Edward Maitland and 

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THE IDYLL OF THE WHITE LOTUS 


y 



THE IDYLL OF THE 
WHITE LOTUS 


MABEL^COLLIN^ 


TOGETHER WITH AN 

epitomp: of theosophical teachings 

AND 

ESOTERIC THEOSOPHY 



''' 


OF COr, 




WILLIAM P. JUDGE 



NEW YORK 

JOHN W. LOVELL COMPANY 

150 WORTH ST. 



COPTRIQHT, 1890 , 

BT 

J. W. LOVELL CO. 


' 

^ * 
i J 







4 / 



TO 


THE 


THE TRUE AUTHOR, 

INSPIRER OF THIS 


WORK, 


IT IS DEDICATED, 




PREFACE. 


The ensuing pages contain a story which has been told 
in all ages and among every people. It is the tragedy 
of the Soul. Attracted by Desire, the ruling element in 
the lower nature of Man, it stoops to sin ; brought to 
itself by suffering, it turns for help to the redeeming 
Spirit within ; and in the final sacrifice achieves its 
apotheosis and sheds a blessing on mankind. 



THE 


IDYLL OF THE WHITE LOTUS. 


PROLOGUE. 

EHOLD I stood alone, one among many, an 
isolated individual in the midst of a united 
crowd. And I was alone, because, among 
all the men, my brethren, who knew, I 
alone was the man who both knew and taught. I 
taught the believers at the gate, and was driven to do 
this by the power that dwelled in the sanctuary. I 
had no escape, for in that deep darkness of the most 
sacred shrine, I beheld the light of the inner life, and 
was driven to reveal it, and by it was I upheld and 
made strong. For indeed, although I died, it took 
ten priests of the temple to accomplish my death, and 
even then they but ignorantly thought themselves 
powerful. . 





BOOK I. 


CHAPTER 1. 

RE my beard had become a soft down upon 
my chin, 1 entered the gates of the temple 
to begin my noviciate in the order of the 
priesthood. 

My parents were shepherds outside the city. I had 
never but once entered within the city walls until the 
day my mother took me to the gate of the temple. It 
was a feast day in the city, and my mother, a frugal 
and industrious woman, thus fulfilled two purposes by 
her journey. She took me to my destination, and then 
she departed to enjoy a brief holiday amid the sights 
and scenes of the city. 

I was enthralled by the crowds and noises of the 
streets. I think my nature was always one that strove 
to yield itself to the great whole of which it was such 
a small part — and by yielding itself, to draw back into 
it the sustenance of life. 

But out of the bustling throng we soon turned. We 
entered upon a broad, green plain, upon the further 





10 


THE IDYLL OF 


side of which ran our sacred, beloved river. How 
plainly I behold that scene still ! On the banks of 
the water I saw the sculptured roofs and glittering 
ornaments of the temple and its surrounding buildings 
shining in the clear morning air. I had no fear, for I 
had no definite expectations. But I wondered much 
whether life within those gates was as beautiful a thing 
as it seemed to me it must be. 

At the gate stood a black-robed novice speaking to a 
woman from the city, wlio carried flasks of water which 
she urgently prayed one of the priests to bless. She 
would then have for sale a precious burden — a thing 
paid dearly for by the superstitious populace. 

I peeped through the gate as we stood waiting for 
our turn of speech, and beheld a sight that struck me 
with awe. That awe lasted a long time, even when 
I had entered into almost hourly familiarity with tlie 
figure which so impressed me. 

It was one of the white-robed priests, pacing slowly 
down the broad avenue towards the gate. I had never 
seen one of those white-robed priests before, save on 
the single occasion when I had before visited the city. 
I then had seen several upon the sacred boat in the 
midst of a river procession. 

But now this figure was near me, approaching me — 
I held my breath. 

The air was indeed very still, but those stately white 
garments looked, as the priest moved beneath the 
shadow of the avenue, as if no earthly breeze could 
stir them. His step had the same equable character. 
He moved, but it seemed scarcely as though he walked 
in the fashion that other and impetuous mortals walk. 
His eyes were bent on the ground, so that I could not 


THE WHITE LOTUS. 


11 


see them ; and, indeed, I dreaded the raising of those 
drooping lids. His complexion was fair, and his hair 
of a dull gold color. His beard was long and full, 
but it had the same strangely immovable, almost 
carven look, to my fancy. ' I could not imagine it 
blown aside. It seemed as though cut in gold, and 
made firm for eternity. The whole man impressed me 
tlius — as a being altogether removed from the ordinary 
life of man. 

The novice looked around, his notice attracted prob- 
ably by my intense gaze, for no sound reached my ears 
from the priest’s footfall. 

‘‘Ah !” he said, “here is the holy priest Agmahd, I 
will ask him.” 

Closing the gate behind him, he drew back, and we 
saw him speak to the priest, who bowed his head 
slightly. The man returned, and taking the water 
flasks from the woman, carried them to the priest, who 
laid his hand for a second upon them. 

She took them again with profuse thanks, and then 
we were asked our business. 

I was soon left alone with the black-robed novice. 
I was not sorry, though considerably awed. I had 
never cared much for my old task of tending my 
father’s sheep, and of course I was already filled with 
the idea that I was about to become something dif- 
ferent from the common herd of men. This idea will 
carry poor human nature through severer trials even 
than that of leaving one’s home forever and entering 
finally upon a new and untried course of life. 

The gate swung to behind me, and the black-robed 
man locked it with a great key that hung to his waist. 
But the action gave me no sense of imprisonment, — 


12 


THE IDYLL OF 


only a consciousness of seclusion and separateness. 
Who could associate imprisonment with a scene such 
as that which lay before me ? 

The temple doors were facing the gate, at the other 
end of a broad and beautiful avenue. It was not a 
natural avenue formed by trees planted in the ground, 
and luxuriating in a growth of their own choosing. 
It was formed by great tubs of stone, in which were 
planted shrubs of enormous size, but evidently trimmed 
and guided most carefully into the strange shapes they 
formed. Between each shrub was a square block of 
stone, upon which was a carven figure. Those figures 
nearest the gate I saw to be sphinxes and great ani- 
mals with human heads ; but afterwards I did not dare 
raise my eyes to gaze curiously upon them ; for I saw 
again approaching us, in the course of his regular walk 
to and fro, the golden-bearded priest Agmahd. 

Walking on by the side of my guide, I kept my eyes 
upon the ground. When he paused I paused, and 
found that my eyes fell upon the liem of the priest’s 
white robe. That hem was delicately embroidered 
with golden characters : it was enough to absorb my 
attention and fill me with wonder for a while. 

“A new novice?” I heard a very quiet and sweet 
voice say. ‘‘Well, take him into the school; he is 
but a youth yet. Look up, boy ; do not fear.” 

I looked up, thus encouraged, and encountered the 
gaze of the priest. His eyes, I saw, even then in my 
embarrassment, were of changing color — blue and 
gray. But, soft-hued though they were, they did 
not give me the encouragement which I had heard in 
his voice. They were calm indeed : full of knowledge : 
but they made me tremble. 


THE WHITE LOTUS. 


13 


He dismissed ns with a movement of his hand, and 
pursued his even walk down the grand avenue ; while 
I, more disposed to tremble than I had been before, 
followed silently my silent guide. We entered the 
great central doorway of the temple, the sides of 
which were formed of immense blocks of uncut stone. 
I suppose a fit of something like fear must have come 
upon me, after the inquisition of the holy priest’s 
eyes ; for I regarded these blocks of stone with a 
vague sense of terror. 

Within I saw that, from the central doorway, a 
passage proceeded in a long direct line with the avenue 
through the building. But that was not our way. 
We turned aside and entered upon a network of 
smaller corridors, and passed through some small bare 
rooms upon our way. 

We entered at last a large and beautiful room. I 
say beautiful, though it was entirely bare and unfur- 
nished, save for a table at one corner. But its pro- 
portions were so grand, and its structure so elegant, 
that even my eye, unaccustomed to discern architectural 
beauties, was strangely impressed with a sense of satis- 
faction. 

At the table in the corner sat two other youths, 
copying or drawing, I could not quite see what. At 
all events I saw they were very busy, and I wondered 
that they scarcely raised their heads to observe our 
entrance. But, advancing, I perceived that, behind 
one of the great stone projections of the wall, there 
sat an aged white-robed priest, looking at a book 
which lay upon his knee. 

He did not notice us until my guide stood deferen- 
tially bowing right in front of him. 


14 


THE IDYLL OF 


“ A new pupil ? ” he said, and looked keenly at me 
out of his dim, bleared-looking eyes. What can he 
do?” 

‘‘ Not much, I fancy,” said my guide, speaking of me 
in an easy tone of contempt. ‘‘ He has been but a 
shepherd lad.” 

A shepherd lad,” echoed the old priest ; he will 
be no use here, then. He had best work in the 
garden. Have you ever learned to draw or copy 
writing?” he asked, turning upon me. 

I had been taught these things as far as might be, 
but such accomplishments were rare, except in the 
priestly schools and among the small cultivated classes 
outside the priesthood. 

The old priest looked at my hands, and turned back 
to his book. 

‘‘ He must learn some time,” he said ; “ but I am too 
full of work now to teach him. I want more to help 
me in my work ; but with these sacred writings that 
have to be closed now, I cannot stay to instruct the 
ignorant. Take him to the garden, for a while at least, 
and I will see about him by-and-by.” 

My guide turned away and walked out of the room. 
With a last look around at its beautiful appearance, I 
followed him. 

I followed him down a long, long passage, which 
was cool and refreshing in its darkness. At the end 
was a gate instead of a door, and here my guide rang a 
loud bell. 

We waited in silence after the bell had rung. No 
one came, and presently my guide rang the bell again. 
But I was in no hurry. With my face pressed against 
the bars of the gate, I looked forth into a world so 


THE WHITE LOTUS, 


15 


magical, that I thought to myself, It will be no ill to 
me if the blear-eyed priest does not want to take me 
from the garden yet a while 1 ” 

It had been a dusty liot walk: from our home to the 
city, and there the paved streets had seemed to my 
country-bred feet infinitely wearisome. Within the 
gates of the temple I had as yet only passed down the 
grand avenue, where everything filled me so deeply 
with awe, that I scarce dared look upon it. But here 
Was a world of delicate and refreshing glory. Never 
had I seen a garden like this. There Avas greenness, 
deep greenness ; there was a sound of water, the mur- 
muring of gentle water under control, ready to do ser- 
vice for man, and refresh in the midst of the burning 
heat which called the magnificence of color and grand 
development of form into the garden. . 

A third time the bell rang — and then I saw, coming 
from among the great green leaves, a black-robed figure. 
How strangely out of place did the black dress look 
here ! and I thought with consternation that I should 
also be clothed in those garments before long, and 
should wander among the voluptuous beauties of this 
magical place like a strayed creature from a sphere of 
darkness. 

The figure approached, brushing, with its coarse 
robe, the delicate foliage. I gazed with a sudden 
awakening of interest upon the face of the man who 
drew near, and into whose charge I supposed I was to 
be committed. And well I might ; for it was a face to 
awake interest in any human breast. 



CHAPTER 11. 

HAT is it ? ” asked the man querulously, as 
he looked at us through the gate. I 
sent fruit and to spare into the kitchen 
this morning. And I can give you no 
more flowers to-day ; all I have to pluck will be wanted 
for the procession to-morrow.” 

I am not wanting your fruit or your flowers,” said 
my guide, who seemed fond of adopting a lofty tone. 

I have brought you a new pupil, that’s all.” 

He unlocked the gate, motioned me to pass through, 
and shutting it behind me, walked away down the long 
corridor (which now, looking back from the garden, 
seemed so dark) without another word. 

‘‘ A new pupil for me ! And what am I teach you, 
child of the country ? ” 

I gazed upon the strange man in silence. How 
could I tell what he was to teach me ? 

Is it the mysteries of the growth of the plants you 
are to learn ? — or the mysteries of the growth of sin 
and deceit ? Nay, child, look not so upon me, but 
ponder my words and you will by-and-by understand 
them. Now, come with me, and fear not.” 




THE WHITE LOTUS. 


17 


He took my hand and led me under the tall-leaved 
plants towards the sound of water. How exquisite it 
seemed to my ears, that soft, bright, musical rhythm ! 

“ Here is the home of our Lady the Lotus,” said the 
man. ‘‘ Sit down here and look upon her beauty while 
I work ; for I have much to do that you cannot help 
me in.” 

Nothing loth, indeed, was I to sink upon the green 
grass and only look — look in amazement — in wonder — 
in awe ! 

That water — that delicate-voiced water — lived only 
to feed the queen of flowers. I said to myself, thou 
art indeed the Queen of all flowers imaginable. 

The White Lotus. 

And as I gazed dreamingly in my youthful enthu- 
siasm upon this white bloom which seemed to me, with 
its soft, gold-dusted heart, the very emblem of pure, 
romantic love — as I gazed the flower seemed to change 
in shape — to expand — to rise towards me. And lo, 
drinking at the stream of sweet sounding water, stoop- 
ing to take its refreshing drops upon her lips, I beheld 
a woman of fair skin with hair like the dust of gold. 
Amazed, I looked and strove to move towards her, but 
ere I could make any effort my whole consciousness 
left me, and, I suppose, I must have swooned away. 
For, indeed, the next that I can recall I lay upon the 
grass, with the sense of cool water upon my face, and 
opening my eyes, I beheld the black-robed, strange- 
faced gardener leaning over me. 

“ W as the heat too much for thee ? ” he asked, his 
brow knit in perplexity. ‘‘ Thou lookest a strong lad 
2 


18 


THE IDYLL OF 


to faint for the heat, and that, moreover, in a cool place 
like this.” 

“ Where is she ? ” was my only reply, as I attempted 
to rise upon my elbow and look towards the lily bed. 

‘‘What ! ” cried the man, his whole countenance chang- 
ing, and assuming a look of sweetness that I should 
never have supposed could appear upon a face so natu- 
rally unbeautiful. “ Hast thou seen her ? But no — 
I am hasty in supposing it. What have you seen, boy ? 
— do not hesitate to tell me.” 

The gentleness of his expression helped my scattered 
and startled senses to collect themselves. I told him 
what I had seen, and, as I spoke, I looked towards the 
lily bed, hoping, indeed, that the fair woman might 
again stoop to slake her thirst at the streamlet. 

The manner of my strange teacher gradually changed 
as I spoke to him. When I ceased describing the 
beautiful woman, with the enthusiasm of a boy who 
has never seen any but his own dusky-skinned race, he 
fell upon his knees beside me. 

“ Thou hast seen her ! ” he said in a voice of deep 
excitement. “ All hail ! for thou art destined to be 
^a teacher among us — a help to the people — thou art 
a seer ! ” 

Bewildered by his words, I only looked upon him in 
silence. After a moment I grew terrified, for I began 
to think he must be mad. I looked around, wondering 
whether I could return to the temple and escape from 
him. But even as I debated within myself whether to 
venture upon this, he rose and turned upon me with 
the singular sweet smile, which appeared to cover and 
hide the ugliness of his strongly marked features. 

“ Come with me,” he said ; and I rose and followed 


THE WHITE LOTUS. 


19 


him. We passed through the garden, which was so full 
of attractions for my wandering eyes that I loitered on 
my path behind him. Ah, such sweet flowers ; such 
rich purples and deep-hearted crimson. Difficult I 
found it not to pause and inhale the sweetness of each 
fair-faced blossom, though still they seemed to me, in 
my so recent adoration of its beauty, to but reflect the 
supreme exquisiteness of the white lotus flower. 

We went towards a gate in the temple : a different 
one from that by which I had entered the garden. As 
we approached it, there issued forth two priests clad 
in the same white linen robes as I had seen worn by 
the golden-bearded priest Agmahd. These men were 
dark ; and though they moved with a similar stateli- 
ness and equilibrium, as though indeed they were the 
most firmly rooted growth of the earth, yet to my eyes 
they lacked a something which the priest Agmahd 
possessed — a certain perfection of calm and assuredness. 
They were younger than he, I soon saw ; perhaps 
therein lay the difference. My dark-visaged teacher 
drew them aside, leaving me to stand in the pleasant 
shadow of the deep-arched doorway. He spoke to them 
excitedly, though evidently with reverence ; while they, 
listening with quick interest, glanced ever and anon 
towards me. 

Presently they came to me, and the black-robed man 
turned and moved over the grass, as though returning 
on the way we had come together. The white-clad 
priests, advancing under the doorway, spoke together in 
low whispers. When they reached me they motioned 
me to follow them, and I did so : passing through cool, 
high-roofed corridors and gazing idly, as was always a 
foolish habit of mine, upon everything I passed ; while 


20 


THE IDYLL OF 


they, still whispering together as they preceded me, 
would now and then cast looks upon me, the meaning 
of which I could not understand. 

Presently they turned out of the corridors, and 
entered into a large room similar to the one I had 
already seen, where the old priest was instructing his 
copyists. This was divided by an embroidered cur- 
tain winch fell in majestic folds from the lofty roof to 
the ground. I always loved beautiful things, and I 
noticed how, as it touched the ground, it stood firm 
with the stiffness of the rich gold work upon it. 

One of the priests advanced, and drawing back one 
side of the curtain a little, I heard him say — 

“ My lord, may I enter ? ” 

And now I began to tremble a little again. They 
had not looked unkindly upon me, yet how could I 
tell what ordeal awaited me ? I looked in fear upon 
the beautiful curtain, and wondered, in some natural 
fear, who sat behind it. 

I had not overlong in which to tremble and be afraid 
of I knew not what. Ere long the priest who had 
entered returned, and accompanying him I saw was 
the golden-bearded priest Agmahd. 

He did not speak to me, but said to the others — 

“ Wait thou here with him, while I go to my brother 
Kamen Baka.” 

And saying this, he left us alone again in the great 
stone room. 

My fears returned trebly upon me. Had but the 
stately priest given me a glance which held kindness in 
it, I had not so yielded to them, but now I was again 
plunged in vague terrors of what next should come 
upon me ; and I was weakened also by the swoon 


THE WHITE LOTUS. 


21 


which had but so recently prostrated me. Trembling, 
I sank upon a stone bench, which ran around the wall ; 
while the two dark-haired priests talked together. 

I think the suspense would soon have brought an- 
other lapse into unconciousness upon me, but suddenly 
I was again awakened to the doubts and possibilities 
of my position by the entrance of Agmahd, accom- 
panied by another priest of most noble appearance. He 
was fair-skinned and fair-haired, though not so fair in 
either as Agmahd ; he shared with him the stately 
immobility of appearance which made Agmahd an 
object of the deepest awe to me ; and in his dark eyes 
tliere was a benevolence which I had not yet seen in 
any of the priests’ countenances. I felt less fearful as 
I looked upon him. 

“ This is he,” said Agmahd, in his musically cold 
voice. 

Why, I wondered, was I thus spoken of ? I was but 
a new novice, and had already been banded over to my 
teacher. 

“ Brethren,” cried Kamen Baka, ‘‘ is it not best that 
he should be clothed in the white garment of the seer ? 
Take him to the baths ; let him bathe and be anointed. 
Then will I and Agmahd my brother put upon him the 
white robe. We will then leave him to repose, while 
we report to the company of the high priests. Bring 
him back here when he has bathed.” 

The two younger priests led me from the room. I 
began to see that they belonged to an inferior order in 
the priesthood, and, looking on them now, I saw that 
their white robes had not the beautiful golden embroid- 
ery upon them, but were marked with black lines and 
stitchings around the edges. 


22 


THE WHITE LOTUS. 


How delicious, after all my weariness, was the scented 
bath which they led me to ! It soothed and eased my 
very spirit. When I left it I was rubbed with a soft 
and sweet oil, and then they wrapped me in a linen 
sheet, and brought me refreshment — fruits, oiled cakes, 
and a fragrant draught that seemed to both strengthen 
and stimulate me. Then I was led forth again to the 
chamber in which the two priests awaited me. 

They were there, with another priest of the inferior 
order, who held in his hands a fine linen garment of 
pure white. The two priests took this, and, as the 
others drew away the sheet from my form, they to- 
gether put it upon me. And when they had done 
so, they joined their hands upon my head, while the 
other priests knelt down where they stood. 

I knew not what all this meant — I was again becoming 
alarmed. But the bodily refreshment had done much 
to soothe my soul, and when, without further cere- 
mony, they sent me away again with the two inferior 
priests, with whom I felt a little familiarized, my 
spirits arose, and my step became light. 

They took me to a small room, in which was a long, 
low divan, covered with a linen sheet. There was 
nothing else in the room, and indeed I felt as if my ' 
eyes and brain might well remain without interest for 
a while ; for how much had I not seen since I entered 
the temple in the morning ! How long it seemed since 
I had let go my mother’s hand at the gate ! 

“ Rest in peace,” said one of the priests. “ Take 
your fill of sleep, for you will be awakened in the first 
cool hours of the night ! ” 

And so they left me. 



CHAPTER IIL 

LAY upon my couch, which was soft enough 
to make it very welcome to my weary 
limbs, and before long I was buried in 
profound sleep, notwithstanding the strange- 
ness of my surroundings. The health and faith 
of youth enabled me to forget all the newness of my 
position in the temporary luxury of complete rest. Not 
long afterwards I have entered that cell to gaze upon 
that couch, and marvel where the peace of mind liad 
flown that had been mine in my ignorant boyhood. 

When I awoke it was quite dark, and I started sud- 
denly to a sitting posture, vividly conscious of a human 
presence in the room. My wits were scattered by my 
sudden awakening. I thought myself to be at home, 
and that it was my mother who was silently watching 
beside me. 

Mother,” I cried out, ‘‘ what is the matter ? Why 
are you here ? Are you ill ? Are the sheep astray ? ” 
For a moment there was no answer, and my heart 
began to beat rapidly as I realized in the midst of the 
blank darkness that I was not at home — that I was 
indeed in a new place — that I knew not who it might 




24 


THE IDYLL OF 


be that thus silently watched in my room. For the 
first time I longed for my little homely chamber — for 
the sound of my mother’s voice. And, though I think 
I was a brave lad, and one not given to womanish 
weakness, I lay down again and wept aloud. 

"‘Bring lights,” said a quiet voice; “he is awake.” 

I heard sounds, and then a strong fragrance crept to 
my nostrils. Immediately afterwards two young nov- 
ices entered at the door, bearing silver lamps, which 
threw a sudden and vivid light into the room. Then 
I saw — and the sight so startled me that I ceased to 
weep and forgot my home-sickness — I saw that my 
room was quite full of white-robed priests, all standing 
motionless. No wonder, indeed, that I had been over- 
powered by the sense of a human presence in my room. 
I was surrounded by a silent and statuesque crowd of 
men, whose eyes were bent upon the ground, whose 
hands were crossed upon their breasts. I sank back 
again upon my couch and covered my face ; the lights, 
the crowd of faces, overpowered me ; and I felt strongly 
disposed, when I had recovered from my astonishment, 
to begin weeping again from sheer bewilderment of 
ideas. The fragrance grew stronger and more intense, 
the room seemed filled with burning incense ; and, 
opening my eyes, I saw that a young priest on each 
side of me held the vases which contained it. The 
room, as I have said, was full of priests ; but there was 
an inner circle close about my couch. Upon the faces 
of these men I gazed with awe. Among them were 
Agmahd and Kamen, and the others shared wdth them 
the strange immobility of expression which had affected 
me so deeply. I glanced from face to face and covered 
my eyes again, trembling. I felt as though walled in 


THE WHITE LOTUS. 


25 


by an impenetrable barrier; I was imprisoned, with 
these men around me, by something infinitely more 
impassable than stone walls. The silence was broken 
at last. Agnialid spoke. 

“Arise, child,” he said, “and come with us.” I arose 
obediently, though truly I would rather have remained 
alone in my dark chamber than have accompanied this 
strange and silent crowd. But I had no choice save 
silent compliance when I encountered the cold,- im- 
penetrable blue eyes which Agmahd turned upon me. 
I arose, and found that when I moved I was enclosed 
by the same inner circle. Before, behind, and at the 
side of me they walked, the others moving in orderly 
fashion outside the centre. We passed down a long 
corridor until we reached the great entrance door of 
the temple. It stood open, and I felt refreshed as by 
the face of an old friend by the glimpse I got of the 
starlit dome without. But the glimpse was brief. We 
halted just inside the great doors, and some of the 
priests closed and barred them; we then turned towards 
the great central corridor which I had observed on my 
first entrance. I noticed now that, though so spacious 
and beautiful, no doors opened into it, save one deep- 
arched one right at the end, facing the great temple 
avenue. I wondered idly where this solitary door would 
lead. 

They brought a little chair, and placed it in the midst 
of the corridor. On this I was told to sit, facing the 
door at the far end. I did so, silent and alarmed ; — 
what meant this strange thing? Why was I to sit thus, 
with the high priests standing around me? What 
ordeal was before me? But I resolved to be brave, to 
have no fear. Was not I already clothed in a pure 


26 


THE IDYLL OF 


white linen garment ? Truly it was not embroidered 
in gold ; but yet it was not stitched with black, like 
that of the younger priests. It was pure white ; and 
priding myself that this must mean some sort of dis- 
tinction, I tried to sustain my failing courage by this 
idea. 

The incense grew so strong that it made my head 
confused. I was unaccustomed to the scents which 
the priests so lavishly scattered. 

Suddenly — without word or any sign of preparation 
—the lights were extinguished, and I found myself 
once more in the dark, surrounded by a strange and 
silent crowd. 

I tried to collect myself and realize where I was. I 
remembered that the mass of the crowd was behind me, 
that in front of me the priests had parted, so that, 
though the inner circle still separated me from the 
others, I was looking, when the lights were put out, 
straight down the corridor towards the deep-arched 
doorway. 

I was alarmed and miserable. I curled myself to- 
gether on my seat, intending to be brave, if need be, 
but in the meantime to remain as silent and unobtrusive 
as possible. Much did I dread the calm faces of those 
high priests whom I knew to be standing immovably 
beside me. The absolute silence of the crowd behind 
filled me with terror and awe. I was at some moments 
so full of alarm that I wondered whether, if I arose and 
moved straight down the corridor, I could escape from 
between the priests unnoticed. But I dared not try it; 
and indeed the incense combined with the effects of the 
subtle drink and the quiet were producing an unaccus- 
tomed drowsiness. 


THE WHITE LOTUS. 


27 ' 


My eyes were half closed, and I think I might soon 
have fallen asleep, but my curiosity was suddenly 
aroused by perceiving that a line of light showed 
around the edges of the doorway at the far end of the 
corridor. I opened my eyes wide to look, and soon saw 
that slowly, very slowly, the door was being opened. 
At last it stood half-way open, and a dim suffused kind 
of light came forth from it. But at our end of the cor- 
ridor the darkness remained total and unrelieved, and 
I heard no sound or sign of life, save a low, subdued 
breathing from the men who surrounded me. 

I closed my eyes after a few moments; for I was 
gazing so intently out of the darkness that my eyes 
grew wearied. When I opened them again I saw that 
there stood a figure just outside the doorway. Its out- 
line was distinct, but the form and face were dim, by 
reason of the light being behind ; yet, unreasonable as 
it was, I was filled with a sudden liorror — my flesh 
creeped, and I had to use a kind of physical repressive 
force in order to prevent myself from screaming aloud. 
This intolerable sense of fear momently increased ; for 
the figure advanced towards me, slowly, and with a 
kind of gliding motion that was unearthly. I saw now, 
as it neared, that it was robed in some kind of dark 
garment, which almost entirely veiled form and face. 
But I could not see very clearly, for the light from the 
doorway only faintly reached out from it. But my 
agony of fear was suddenly augmented by observing 
that, when the gliding figure nearly approached me, it 
kindled some kind of light which it held, and which 
illumined its dim drapery. But this light made noth- 
ing else visible. By a gigantic effort I removed my 
fascinated gaze from the mysterious figure, and turned 


28 


THE IDYLL OF 


my head, hoping to see the forms of the priests beside 
me. But their forms were not to be seen — all was a 
total blank of darkness. This released the spell of hor- 
ror that was on me, and I cried out — a cry of agony 
and fear — and bowed my head in my hands. 

The voice of Agmahd fell upon my ear. 

‘‘ Fear not, my child,” he said in his melodious, un- 
disturbed accents. 

I made an effort to control myself, helped by this 
sound which savored at least of something less un- 
familiar and terrible than the veiled figure which stood 
before me. It was there — ^not close, but close enough 
to fill my soul with a kind of unearthly terror. 

‘‘ Speak, child,” said again the voice of Agmahd, “ and 
tell us what alarms thee ? ” 

I dared not disobey, though my tongue clove to the 
roof of my mouth; and, indeed, a new surprise en- 
abled me to speak more easily than otherwise I could 
have done. 

What,” I exclaimed, do you not see the light 
from the doorway, and the veiled figure ? Oh ! send 
it away ; it frightens me ! ” 

A low, subdued murmur seemed to come from all 
the crowd at once. Evidently my words excited them. 
Then the calm voice of Agmahd again spoke : — 

‘‘ Our queen is welcome, and we do her all rever- 
ence.” 

The veiled figure bowed its head, and then advanced 
nearer. Agmahd spoke once more, after a pause of 
total silence — 

Cannot our lady make her subjects more opon-eyed, 
and give them commands as before ? ” 

The figure stooped, and seemed to trace something 


TRE WHITE LOTUS. 


29 


on the ground. I looked and saw the words in letters 
of fire, which vanished as they came — 

‘‘Yes ; but the child must enter my sanctuary alone 
with me.” 

I saw the words, I say, and my very flesh trembled 
with horror. The unintelligible dread of this veiled 
form was so powerful that I would rather have died 
than fulfil such a command. The priests were silent, 
and I guessed that, as the figure, so the fiery letters 
were invisible to them. Immediately I reflected that 
if, strange and incredible as it seemed, it were so, they 
would not know of the command. Terrified as I was, 
how could I bring myself to frame the words which 
should bring upon me an ordeal so utterly dreadful ? 

I remained silent. The figure turned suddenly to- 
wards me and seemed to look on me. Then again it 
traced, in the swiftly vanishing, fiery letters — “ Pass 
on my message.” 

But I could not ; indeed, horror had now made it 
physically impossible. My tongue was swollen, and 
seemed to fill my mouth. 

The figure turned to me with a gesture of fierce 
anger. With a quick, gliding movement, it darted to- 
wards me, and drew the veil from its face. 

My eyes seemed to start from their sockets, as that 
face was upturned close to mine. It was not hideous, 
though the eyes were full of an icy anger — an anger 
that flashed not, but froze. It was not hideous, yet it 
filTjd me with such loathing and fear as I had never 
imagi: ed poscible, and the horror of it lay in the fear- 
ful unnaturalness of the countenance. It seemed to 
be formed of the elements of flesh and blood, yet it 
impressed me as being only a mask of humanity — a 


30 


THE WHITE LOTUS. 


fearful, corporeal unreality — a thing made up of flesh 
and blood, without the life of flesh and blood. Into 
a second were crowded these horrors. Then with a 
piercing shriek, I swooned for the second time in that 
day — my first day in the temple. 




CHAPTER IV. 



HEN I awoke 
i-j with a 
lifeless. 

I was. 


I felt my body to be covered 
cold dew, and my limbs seemed 
I lay helplessly wondering where 


It was still and dark, and at first the sense of solitary 
quiet was delightful. But soon my mind began to 
review the events which had made the past day seem 
like a year to me. The vision of the white Lotus- 
flower grew strong in my eyes, but waned as my ter- 
rified soul flew on to the recollection of that later and 
most horrible sight — that which, indeed, had been the 
last before them, until now when I awoke in the dark- 
ness. 

Again I saw it : again, in my imagination, I saw that 
uplifted face — its ghastly unreality, the cold glare of 
its cruel eyes. I was unstrung, unnerved, exhausted— 
and again, though now the vision seemed but my own 
imagination, I cried aloud in terror. 

Immediately I saw a light approach the doorway of 
my room, and a priest entered, carrying a silver lamp. 

I saw by its rays, that I was in a chamber which I 
had not before enteredo It seemed full of comfort. 



32 


THE IDYLL OF 


I saw that soft falling curtains made it secluded, and I 
felt that the air was full of a pleasant fragrance. 

The priest approached, and as he neared me he 
bowed his head, ^ 

“ What needs my lord ? ” he said. Shall I bring 
fresh water if thou art thirsty ? ” 

“ I am not thirsty,” I answered ; I am afraid — 
afraid of the horrible thing which I have seen.” 

“Nay,” he answered,” it is but thy youth that makes 
thee afraid. The gaze of our all-powerful lady is at all 
times enough to make a man 'swoon. Fear not, for 
thou art honored in that thine eyes have vision. What 
shall I bring to give thee ease ? ” 

“ Is it night?” I said, restlessly turning upon my 
soft couch. 

“ It is near morning now,” answered the priest. 

“ Oh that the day would come ! ” I exclaimed ; “ that 
the blessed sun should blot from my eyes the thing 
that makes me shudder ! I am afraid of the darkness, 
for the darkness is the evil face ! ” 

“ I will stay beside your bed,” said the priest quietly. 
He placed the silver lamp upon a stand and sat down 
near me. His face relapsed into instant composure, 
and ere he had been there a moment he seemed to me 
naught but a carven statue. His eyes were cold : his 
speech though full of kind words, had no warmth in it. 
I shrank away from him ; for as I looked on him the 
vision of the corridor seemed to rise between us. I 
bore this a while, trying to find comfort in his pres- 
ence ; but at length I burst forth in words, forgetting 
my fear of giving offence, which had kept me until 
now so obediently quiet. 

“ Oh, I cannot bear it ? ” I cried. “ Let me go away ; 


THE WHITE LOTUS, 


33 


let me go out — into the garden — anywhere ! The 
whole place is full of the vision. I see it everywhere. 
I cannot shut my eyes against it ? Oh, let me — let me 
go away I ” 

‘‘ Rebel not against the vision,” answered the priest. 

It came to thee from the sanctuary — from the most 
sacred shrine. It has marked thee as one different 
from others, one who will be honored and cared for 
among us. But thou must subdue the rebellion of thy 
heart.” 

I was silent. The words sank like cold icicles upon 
my soul. I did not grasp their meaning — indeed, it was 
impossible that I should ; but was sensitively alive to 
the chill of the speech. After a long pause, in which 
I tried hard to put thought out of my mind, and so to 
obtain release from my fears, a sudden recollection 
seized me with an agreeable sense of relief. 

‘‘Where,” I said,” is the black man whom I saw in 
the garden yesterday ? ” 

“ What ? — the gardener, Seboua ? He will be sleep- 
ing in his chamber. But when the dawn breaks he 
will rise and go out into the garden.” 

“ May I go with him ? ” I asked, with feverish 
anxiety, even clasping my hands as in prayer, so dis- 
tressed was I lest I should be refused. 

“ Into the garden ? If you are restless, it will soothe 
the fever that is upon your frame, to go among the 
morning dews and the fresh flowers. I will call Seboua 
to fetch you, when I see the dawn breaking.” 

I heaved a deep sigh of relief at this easy assent to 
my prayer ; and turning away from the priest, lay still 
with closed eyes, trying to keep all horrid sights or 
imaginings from me by the thought of the sense of de- 


34 


THE IDYLL OF 


light which would soon be mine when I should leave the 
close, artificially perfumed chamber for the sweetness 
and free inbreathing of the outer air. 

I said no word, waiting patiently ; and the priest sat 
motionless beside me. At last, after what seemed to 
me hours of weary waiting, he rose and extinguished 
the silver lamp. I saw then that a dim gray light en- 
tered the room from the lofty windows. 

‘‘I will call Seboua,” he said, turning to me, “ and 
send him to you. Remember that this is your cham- 
ber, which is henceforth to belong to you. Return here 
before the morning ceremonies ; there will be novices 
waiting with the bath and oil for your anointment.” 

‘‘And how,” said I, much terrified at the idea of be- 
‘ing, by some strange destiny, so important a person, — 
“ how shall I know when to return here ? ” 

“ You need not come till after the morning meal. 
A bell rings for that; and, moreover, Seboua wilt tell 
you.” With these words he departed. 

I was full of pleasure at the thought of the fresh air 
which would revive my unnaturally wearied body; and 
I longed to see Seboua’s vstrange face, and the sweet 
smile which would now and again obliterate his ugli- 
ness. It seemed as though his had been the only 
human face I had seen since I parted with my mother. 

I looked to see if I still wore my linen garment so 
that I was ready to go with him. Yes, it was on me, 
my pure white dress. I looked on it with a sense of 
pride, for I had never worn anything so finely woven 
before. I was so far restored to quietude by the idea 
of being again with Seboua that I lay looking idly at 
my dress, and wondering what my mother would have 
thought, seeing me clad in this fine and delicate linen. 


THE WHITE LOTUS. 


35 


It was not long before I heard a step which roused 
me from my dreaming ; Seboua’s strange visage ap- 
peared in the doorway ; Seboua’s black form advanced 
towards me. He was ugly — ^yes ; uncouth — yes ; black 
and without any fairness of appearance. Yet as he 
entered and looked on me, the smile which I remem- 
bered again irradiated his face. He was liuman ! — 
loving ! 

I stretched out my hands to him as I rose from my 
couch. 

“ O Seboua ! ” I said, the tears rising in my foolish 
boy’s eyes as I saw this gentleness upon his face — 
‘‘ Seboua, why am I here ? What is it that makes them 
say I am different from others ? Seboua, tell me, am 
I again to see that awful form ?” 

Seboua came and knelt beside me. It seemed natural 
in this black man to kneel down when a sense of awe 
overCa^me him. 

My son,” he said, “ thou art gifted from heaven 
with unclosed eyes. Be brave in the possession of the 
gift and thou shalt be a light in the midst of the dark- 
ness that is descending upon our unhappy land.” 

I don’t want to be,” 1 said fretfully. I was not 
afraid of him, and my rebellion must out. I don’t 
want to do anything which makes one feel so strange. 
Why have I beheld this ghastly face which even now 
comes before my eyes and blots out from them the light 
of day ? ” 

Come with me,” said Seboua, rising instead of an- 
swering my question, and holding out his hand to me. 

Come, and we will go among tlie flowers, and talk of 
these things when the fresh airs have cooled thy brow.” 

I rose, nothing loth, and hand in hand we passed 


36 


THE IDYLL OF 


through the corridors until we reached a door that ad- 
mitted us to the garden. 

How can I describe the sense of exhilaration with 
which I drank in the morning air ? It was incomparably 
greater and keener a delight than anything in the 
world of nature had ever before imparted to me. Not 
only did I pass oat of a secluded and scented atmos- 
phere, different from any to which I had been accus- 
tomed, but also the terrified, over-excited mental state 
which I was in was infinitely cooled and re-assured by 
the renewed sense that the world was still beautiful and 
natural outside the temple doors. 

Seboua, looking in my face, seemed by some subtle 
sympathy to detect my vague thoughts and interpret 
them to me. 

“ The sun still rises in all his magnificence,” he said. 

The flowers still open their hearts to his greeting. 
Open thou thine, and be content.” 

I did not answer him. I was young and untaught. 
I could not readily answer him in words, but I looked 
up in his face as we moved across the garden, and I 
suppose my eyes must have spoken for me. 

“My son,” he said, “ because in the night you have 
been into the darkness, there is no reason to doubt 
that the light still is behind the darkness. You do not 
fear when lying down to sleep at night that you will see 
the sun in the morning. You have been into deeper 
darkness than that of the night, and you will see a 
brighter sun than this.” 

I did not understand him, though I revolved his 
words in my mind. I said nothing, for the sweet air, 
and the sense of human sympathy, were enough forme. 
I seemed careless of hearing words, or understanding 


THE WHITE LOTUS, 


37 


my experiences, now that I was out in the fresh air. 

I was but a boy, and the sheer delight of my reviving 
strength made me forget all else. 

This was natural ; and all that was natural seemed to 
me, to-day, to be abundantly full of charm. Yet no 
sooner had I entered the natural once more and begun 
to revel in my return to it, than suddenly and unawares 
I was taken out of it. 

Whither ? Alas ! how can I tell ? There are no 
adequate words in the languages of the world to des- 
cribe any real thing which lies outside the circle that 
is called natural. 

Surely I stood with my own feet upon the green 
grass — surely I had not departed from the spot where- 
on I stood ? Surely Seboua stood by me ? I pressed 
his hand. Yes, it was there. Yet I knew by my sensa- 
tions that the natural had yielded me up, and that again 
I was within the world of feeling — sight — sound which 
I dreaded. 

I saw nothing— I heard nothing — yet I stood in hor- 
ror, trembling as the leaves tremble before a storm. 
What was I about to see ? What was near me ? What 
was it that drew a cloud across my eyes ? 

I closed them. I dared not look. I dared not face 
the dimness of the realities around me. 

‘‘ Open thine eyes, my son,” said Seboua, ‘‘ and tell 
me, is our lady there ? ” 

I opened them, dreading to behold the awful face 
which had filled me with fear in the darkness of the 
night. But no — for a moment I saw nothing — and I 
sighed with relief, for I always expected to see that face 
uplifted close to mine, with a grin of anger upon it. 
But in another second, my frame thrilled with delight* 


38 


THE IDYLL OP 


Seboua had brought me, without my perceiving it, close 
beside the lotus tank ; and I saw, stooping as before, 
to drink the clear flowing water, the fair woman whose 
long golden hair half hid her face from me. 

Speak to her ! ” cried Seboua. I see by thy face 
that she is before thee. Oh, speak to her ! Not in this 
generation has she spoken with her priests — speak to 
her, for indeed we need her help ! ” 

Seboua had fallen on his knees by my side, as yester- 
day he had done. His face was full of earnestness and 
glow — his eyes full of a prayer. Looking into them I 
sank back overcome, I could not tell by what, but it 
seemed as though the golden-haired woman called me to 
her, and as though Seboua pushed me towards her, yet 
in my body I was no nearer to her ; but in my conscious- 
ness I appeared to rise and move towards the lily tank, 
until, leaning upon its ledge, I touched her garment 
where it fell upon the surface of the water. I looked 
up into her face, but I could not see it. Light radiated 
from it, and I could only look at it as I might look upon 
the sun. Yet I felt the touch of her hand upon my 
head, and words crept into my mind which emanated 
from her, though I was scarcely conscious that I heard 
them. 

“ Child with the open eyes,” she said, thy soul is 
pure, and upon it is laid a heavy task. But keep thou 
near to me who am full of light, and I will show thee 
the way to plant thy feet.” 

Mother,” said I, “ what of the darkness ? ” 

I scarce dared frame my question more plainly. It 
seemed that if I spoke of that terrible face it would ap- 
pear in anger before me. I felt a thrill pass through 
me from her hands as I uttered the words. I fancied 


THE WHITE LOTUS, 


Sd 


that it must be anger which was about to descend on 
me, but her voice passed into my consciousness as 
sweetly and softly as raindrops, and imparted to me the 
same sense of divine sending that we dwellers in a 
thirsty land associate with the "^advent of the sweet 
moisture. 

‘‘ The darkness is not to be feared ; it is to be con- 
quered and driven back, as the soul grows stronger in 
the light. My son, there is darkness in that innermost 
sanctuary of the temple, because the worshippers there- 
in cannot bear the light. The light of your world is 
excluded from it, that it may be illumined with the light 
of the spirit. But the blind priests, hid in their own 
conceit, comfort themselves with the brood of darkness. 
They mock my name by using it ; tell them, my son, 
that their queen holds no sway in the realms of dark- 
ness. They have no queen ; they have no guide but 
their blind desires. This is the first message you are 
charged with — did they not ask for one ? ” 

At this moment I seemed di-awn back from her. I 
clung to her garment hem, but my hands were power- 
less ; as I lost my hold upon her I seemed also to lose 
the sense of her presence. I was conscious only of an 
intolerable feeling of physical irritation. My eyes had 
closed, helplessly, as I drew from her ; I opened them 
with an effort. I saw before me only tlie lotus tank, 
filled with blossoms of the queen of flowers — filled with 
blossoms which floated royally upon the surface of the 
water. The sunshine lay upon their golden hearts, and I 
saw in them the color of golden hair. But a voice, full of 
wrath, though speaking slowly and with deliberate into- 
nation, aroused me from dwelling upon the fringe of my 
dream. 


40 


THE WHITE LOTUS, 


I turned my head and beheld, to my amazement, 
Seboua standing between two novices ; his head bowed, 
his hands crossed. Near to me stood the high priests 
Agmahd and Kamen ; Agmahd was speaking to Seboua. 
I soon gathered that he was in disgrace on account of 
me, but I could not discover what he had done. 

Agmahd and Kamen placed themselves on either side 
of me. And I understood that I was to walk between 
them. We advanced in silence towards the temple, and 
entered again its gloomy gates. 




CHAPTER V. 



WAS led into the hall where the priests had 
been taking their morning meal. The room 
was almost deserted now ; but Agmahd 
and Kamen remained talking, in their low 
subdued tones, by one of the windows, while two 
novices led me to a place by the table, and brought me 
oiled cakes, fruit, and milk. It was strange to me to 
be waited on by these youths, who did not speak to me, 
and whom I regarded with awe as being more ex- 
perienced than myself in the terrible mysteries of the 
temple. I wondered, as I ate my cakes, why they had 
not spoken to me, any of the novices whom I had seen ; 
but looking back over the brief time which I had spent 
in the temple, I recollected that I had never been left 
alone with one of them. Even now, Agmahd and Ka- 
men remained in the room, so that, as I saw, a silence 
of fear was upon the faces of the youths who served 
me. And I fancied it to be a fear, not as of a school- 
master who uses his eyes like ordinary mortals, but as 
of some many-sighted and magical observer who is not 
to be deceived. I saw no gleam of expression on the 
countenance of either of the youths. They acted like 
automata. 



42 


THE IDYLL OF 


The exhaustion which had again taken possession of 
my frame was lessened by the food, and when I had 
eaten I rose eagerly to look from the high window, to 
see if Seboua were in the garden. But Aginahd ad- 
vanced, stepped between me and the window, and 
gazed upon me with the immovable look which made 
me dread him so deeply. 

Come,” he said. He turned and moved away ; I 
followed him with drooping head, and all my new 
energy and hope departed; why, I knew not; I could 
not tell why I gazed upon the embroidered hem of the 
white garment — which seemed to glide so smoothly 
over the ground in front of me — with a sense that I was 
following my doom. 

My doom ! Agmahd the typical priest of the temple, 
the real leader among the high priests. My doom. 

We passed down the corridors till we entered upon 
the wide one which led from the gate of the temple to 
the holy of holies. A horror filled me at the sight of 
it, even with the sunlight streaming through the gate- 
way, and making mock of its unutterable shadows. 
Yet so deep was my dread of Agmahd, that, left thus 
alone with him, I followed him in perfect obedience 
and silence. We passed down the corridor — Avitheach 
reluctant step of mine I drew nearer to that terrible 
door whence, in the darkness of the night, I had seen 
the hideous form emerge. I was scanning the wall 
with the kind of terror with which a tormented soul 
might gaze upon the awful instruments of spiritual in- 
quisition. It is impossible, once looking upon some 
impending doom with open eyes, not to remain gazing 
thereon with abject yet riveted attention. Such did I 
in my blind fear bestow upon the walls of the long cor- 


THE WHITE LOTUS. 


43 


ridor, which, to my fancy, as we moved down it, seemed 
to close upon us and to shut us from all the bright, 
beautiful world which I had lived in until now. 

Scanning thus intently these smooth and terrible 
walls, I perceived, as we approached it, a little door 
which stood at right angles with the door of the sanct- 
uary. It would have escaped any observation but one 
unnaturally tense ; for the darkness at this far end of 
the corridor was deep indeed, by contrast with the 
glowing sunlight we had left at the other. 

We approached this door. As I have said, it stood 
at right angles with the wall of the sanctuary. It was 
close to the door of it, but it was in the wall of the cor- 
ridor. 

My steps seemed to be taken without my own voli- 
tion now; certainly my will would have carried me 
back to the sunshine which made the world beautiful 
with flowers — which made life seem a glorious reality, 
and not a hideous and unimaginable dream ! 

Yet there it was — the door — and Agmahd stood, his 
hand upon it. He turned and looked at me. 

Have no fear,” he said, in his calm, equable tones. 
‘‘ Our sanctuary is the centre of our home, and its near 
neighborhood is enough to fill us with strength.” 

I passed through the same experience as when first 
Agmahd encouraged me by his voice in the garden. I 
raised my eyes, with an effort, to his, that I might dis- 
cover whether there was the same encouragement in 
his beautiful countenance. But all that I saw was the 
intolerable calm of those blue eyes ; they were pitiless, 
immovable : my soul, aghast, beheld in them at that 
moment fully the cruelty of the beast of prey. 

He turned from, me and opened the door ; and, pass- 


44 


THE IDYLL OF 


ing through it, held it open that I might follow him. I 
followed him — ^yes, though my steps seemed to recoil 
upon myself and lead me to the deeps. 

We entered a low-roofed room, lighted by one broad 
window, high in the wall. It was curtained and draped 
with rich material ; a low couch stood at one side of the 
room. When my glance fell on the couch I started; 
why, I know not ; but I at once thought it to be the 
couch which I had slept on in the last night. I could 
look at nothing else, though there were many beautiful 
things to look at, for the room was adorned luxuriously. 
I only wondered, with a shrinking heart, why that 
couch had been removed from the room in which I had 
slept. 

While I looked on it, lost in conjecture, I suddenly 
became conscious of silence — complete silence — and of 
loneliness. 

I turned with a sudden alarm. 

Yes ! I was alone. He was gone — the dread priest 
Aginahd — ^he had gone without another word, and left 
me in . this room. 

What could it mean ? 

I crossed to the door and tried it. It was fast closed 
and barred. 

I was a prisoner. But what could it mean ? I looked 
around the massive stone walls — I glanced up at the 
high window — I thought of the near neighborhood of 
the sanctuary — and I flung myself upon the couch and 
hid my face. 

I imagine that I must have lain there for hours. I 
did not dare to arise and make any disturbance. I had 
nothing to appeal to but the blue, pitiless eyes of 
the priest Agmahd. I lay upon my couch with fast** 


tet: white lotus. 45 

closed eyes, not daring to face the aspect of my prison, 
and praying that the night might never come. 

It was yet the early part of the day, that I felt sure 
of, although I knew not how long a time I had passed 
in the gaiden with Seboua. The sun was high, and 
streamed in at my window. I saw this as, after a long 
time had passed, I turned and looked around my room 
with a sudden and alarmed glance. I had the idea 
that some one was in it — but, unless hidden behind the 
curtains, no visible form was in the room. 

No, I was alone. And as I gathered courage to 
look up to the sunlight that made my window a thing 
glorious for the eyes, I began to realize that it still 
veritably was in existence ; and that, notwithstanding 
my recent hideous experiences, I was nothing but a 
boy who loved sunshine. 

The attraction grew very strong, and at last fanned 
itself into the wish to climb up to the high window 
and look. The passion which caused me to desire so 
ardently to do this, having once thought of it, I can 
no more account for than I could for most of the 
inquisitive and headstrong purposes of a boy’s brain. 
At all events I rose from my couch — casting all terror 
of my surroundings to the winds, now that I had a 
purpose sufficiently childish to absorb me. The wall 
was perfectly smooth ; but I fancied that, by standing 
on a table that was beneath the window, I could reach 
the sill with my hands, and so raise myself up to see 
out. I soon climbed the table, but I could barely reach 
the sill with upstretched arms. I jumped a little, and 
just catching hold of the sill managed to draw myself 
upwards. I suppose that part of the enterprise must 
have been the delight to me ; for I certainly did not 


46 the idyll of 

anticipate seeing anything but the temple gardens. 

What I saw, though there was nothing perhaps very 
startling, sobered my enjoyment. 

The gardens were not there. My window looked 
out upon a small square piece of ground, which was 
surrounded by high blank walls. I soon saw that these 
were evidently walls of the temple, not outer walls. 
The piece of ground was enclosed in the very heart of 
the great building, for I could see its columns and 
roofs rising beyond each side, and the walls were 
blank. Mine was the only window I could perceive 
any trace of. 

At that moment I heard a faint sound in the room, 
and, quickly letting myself drop, I stood upon the 
table, looking round in consternation. The sound 
seemed to proceed from behind a heavy curtain that 
half covered one wall. I stood breathless, and, even in 
this broad daylight and gleaming sunshine, somewhat 
in terror of what I might see. For I had no idea that 
there was any mode of entrance but that door by which 
I had come, so that I scarce dared to hope for a whole- 
some human presence ! 

These fears soon vanished, however, for the curtain 
was drawn a little back, and a black-robed novice — 
whom I had not seen before — crept from out its shelter. 
I wondered at his stealthy manner ; but I had no fears, 
for he held in his hand a glorious blossom of the royal 
white lotus flower. I sprang from the table and ad- 
vanced towards him, my eyes upon the flower. When 
quite close he spoke, very low and quickly. 

This/’ he said, is from Seboua. Cherish it, but 
let none of the priests see it. Cherish it, and it will 
help you in hours when you will need help; and 


THE WHITE LOTUS. 


47 


Seboua urges that you remember all the words he has 
said to you, and that you trust, above all, to your love 
for the truly beautiful and to your natural likes and 
dislikes. That is the message,” he said, stepping back 
towards the curtain. I am risking my life here to 
please Seboua. Be careful that you never come near 
this door, or show that you know it exists ; it opens 
into the private room of the high priest Agmahd, into 
which none dare enter save on peril of intolerable pun- 
ishment.” 

‘‘And how have you come through?” Tasked in 
great curiosity. 

“ They are engaged in the morning ceremonies — all 
the priests — and I succeeded in escaping unseen to 
come to you.” 

“ Tell me,” I cried, holding him even as he endeav- 
ored to hurry through the door, “ why did not Seboua 
come ? ” 

“ He cannot — he is closely watched that he may 
make no effort to get near you.” 

“ But why is this ? ” I exclaimed in dismay and 
wonder. 

“ I cannot tell,” said the novice, extracting his gar- 
ment from my grasp. “ Remember the words I have 
said.” 

He hastily passed through the door and closed it 
behind him. I found myself half smothered by the 
heavy curtain, and, as soon as I could recover from 
my amazement at this sudden appearance and disap- 
pearance, I moved it aside and stepped out, the lily in 
my hand. 

My first thought, even before I would let myself 
think over the words which I was to remember — was 


48 


THE IDYLL OF 


to place my precious flower in some safe place. I held 
it tenderly, as though it were the breathing form of 
one I loved. I looked around anxiously, wondering 
where it would be both unseen and yet preserved. 

I saw, after a few moments spent in hasty inspec- 
tion, that just behind the head of my couch there was 
a corner which the curtain fell a little away from. 
Here, at least, I might place it for a while ; it would 
have room to breathe, and would not be seen unless the 
curtain were moved away — and behind my couch 
seemed a less likely place for it to be discovered in 
than any other. I hastily placed it here, afraid to keep 
it in my hand lest the ceremonies should be over and 
Agmahd enter my room. So I hid it, and then 
looked around for some vessel of water in which I 
might- place it, for it occurred to me that, if I did not 
supply it with some of that element which it so dearly 
loved, it would not live long to be my friend. 

I found a little earthen jar of water and placed it in it, 
wondering the while what I should do if the priests, 
discovering its absence, should ask me for it. I could 
not tell what to do in such an emergency ; but, if the 
flower were discovered, I could only hope that some 
inspiration would be given me by which I might avoid 
throwing further blame upon Seboua ; for, though I 
could not understand why or how, it was very evi- 
dent that he had been blamed for something in con- 
nection with me. 

I went and sat on the couch, to be near my beloved 
flower. How I desired that I might place it in the sun- 
shine and revel in its beauties ! 

In this way the day passed. No one came near me. 
I watched the sun pass away from my window. I 


THE WHITE LOTUS. 


49 


watched the shadows of evening descend upon it. I 
was still alone. I do not think I grew more terrified. 
I do not remember that the coming night brought 
with it any agony of fear. I was filled with a deep 
dimness, which either the long undisturbed hours of 
the day had produced, or else it was wrought by the 
beautiful though unseen flower; for that was ever 
before my eyes in all its radiant and delicate beauty. 
I had none of the intolerable visions which I had been 
unable to drive from me in the former night. 

It was quite dark when the door which communi- 
cated with the corridor opened, and Agmahd entered, 
followed by a young priest, who brought me food and 
a cup of some strange sweet-smelling syrup. I should 
not have stirred from my couch had it not been that I 
longed for food. I had not thought of it before, but I 
was indeed faint and fasting. 1 rose eagerly, therefore, 
and, when the young priest brought the food to my 
side, I drank first of the syrup — which indeed he 
offered me first — for my exhaustion suddenly became 
plain to me. 

Agmahd looked on me as I drank. When I had put 
down the cup, I raised my eyes to his with a new de- 
fiance. 

“ I shall go mad,” I said boldly, if you leave me 
in this room alone. I have never been left alone so 
long in all my life.” 

I spoke under a sudden impulse. When I had been 
passing the long hours in solitude they had not seemed 
so terrible ; but now, with a quick apprehension of the 
evil of this solitariness, I spoke out my feeling. 

Agmahd said to the young priest — 

4 


50 


THE IDYLL OF 


“ Set the food down, and fetch hither the hook that 
lies upon the couch in my outer room.” 

He departed on his errand. Agmahd said nothing 
to me ; and I — having said my say, and not having, as 
I rather expected, been annihilated for it — took up an 
oiled cake from the platter, and cheerfully went on 
with my meal. 

Five years after I could not have faced Agmahd in 
this way. I could not have eaten my fill having just 
defied him. But now I was elated by the supreme 
ignorance and indifference of youth. I had no measur- 
ing line for the depths of the priest’s intellect — the 
wide embracingness of his stern cruelty. How should 
I have ? I was ignorant. An(J, moreover, I had no 
clue to the mode of his cruelty — the purpose, the 
intention of it. I was in the dark altogether. But I 
was well aware that my life in the temple was not 
what I had looked for if it was to be like this, and I 
already cherished boyish notions of escaping from it 
(even down the terrible corridor) if I were to exist 
after such an unhappy fashion. I little knew when I 
thought of this how well I was guarded. 

Agmahd said no word while I ate and drank, and 
presently the young priest opened the door and en- 
tered, bearing in his hands a large black book. He 
placed it on a table which Agmahd told him to draw 
near to my couch. A lamp was then brought by him 
from a corner of the room and placed on the table. He 
lighted it, and this done, Agmahd spoke : 

You need not be lonely if you look within those 
pages.” 

So saying, he turned and left the room, followed by 
the young priest. 


THE WHITE LOTUS, 


51 


I opened it at once. It seems, looking back on that 
time, that I was to the full as inquisitive as most hoys; 
at all events, any new object riveted my attention for 
the time being. I opened the black covers of the vol- 
ume and gazed on the first page. It was beautifully 
colored, and I looked in pleasure at the colors a 
little while before I began to spell out the letters. 
They stood out from a gray background in letters of 
so brilliant a hue that they seemed like fire. The title 
was — The Arts and Powers of Magic.” 

It was nonsense to me. I was a comparatively un- 
educated boy, and I wondered what companionship 
Agmahd supposed such a book could afford me. 

I turned idly over its pages. They were all unintelli- 
gible to me, by very reason even of the words used, 
apart from the matter. The thing was ridiculous, to 
have sent me this book to read. I yawned widely 
over it, and closing the book was about to lie down 
again upon my couch, when I was startled to observe 
that I was not alone. On the other side of the little 
table whereon my book and lamp were, stood a man 
in a black dress. He was looking earnestly upon me, 
but when I returned his gaze he seemed to retreat 
from me a little. I wondered how he could have en- 
tered so noiselessly and approached so near me without 
sound. 




CHAPTER VL 


j AVE you any wish ? ” said the man in a clear, 
but very low voice. 

I looked at him in surprise. He was a 
novice, it seemed, by his dress ; yet he spoke 
as though he could gratify my wish— and that, too. 



without the tone of a mere servant. 

‘‘I have just taken food,” I answered. ‘‘I have no 
wish — but for freedom from this room.” 

‘"That,” he answered quietly, “is soon gratified. 
Follow me.” 

I stared in astonishment. This novice must know 
my position — must know of Agmahd’s will with regard 
to me. Dare he thus defy him ? 

“No,” I answered; “the high priests have im- 
prisoned me here ; if I am found escaping I shall be 
punished 1 ” 


“ Come ! ” was all his answer. And as he spoke he 
raised one hand commandingly. As in physical pain, 
I cried aloud ; why, I could not realize. Yet my sense 
seemed to be that I was held as by a vice — that some 
intolerable power grasped my frame and shook it. A 
second after I stood beside my mysterious visitor, my 



THE WHITE LOTUS. 


53 


hand tight clasped in his. Look not back ! ’’ he cried. 
“ Come with me.” 

And I followed him. Yet, at the door I desired to 
turn my head to look ; and by what seemed a great 
effort, I did so. 

Little marvel that he bade me not look back ! Little* 
marvel that he strove to hurry me from the room, for 
when my eyes had once turned I remained spellbound, 
gazing — ^resisting his iron grasp. 

I saw myself — or rather my unconscious form — and 
then, for the first time, I understood that my companion 
was no denizen of earth — that I had again entered the 
land of shadows. 

But this wonder was wholly swallowed up in a larger 
one — one sufficient to make me strong against the effort 
of my companion to draw me from the room. 

Leaning over the couch — standing behind it and 
bending forward, in that delicious drooping attitude in 
which I had first seen her when she stooped to drink 
the water — I saw the Lily Queen. 

And I heard her speak. Her voice came to me like 
the dropping of water — like the spray of a fountain. 

‘‘Wake, sleeper — dream no more, nor remain within 
this accursed spell.” 

“ Lady, I obey,” I murmured, within myself, and 
instantly a mist seemed to enwrap me. I was but dimly 
conscious — yet I knew that, in obedience to the wish 
of the beautiful queen, I was endeavoring to return to 
my natural state. I succeeded by degrees, and opened 
my eyes wearily and heavily, to behold a desolate empty 
room. The novice had left me — of that I was glad — 
but, alas ! the Lady of the Lotus had left me also. 
The room seemed empty indeed, and my heart was 


54 


THE IDYLL OF 


heavy as I looked around me. I felt the sweet Lady 
of the Flower more as a beautiful mother in my child- 
ish heart, than as a queen. I yearned for her soft 
presence. But it was not there. I knew only too well 
that she was not in the room hidden from me. I felt 
her absence with my soul as well as perceived it with 
my eyes. 

I raised myself languidly enough, for, indeed, this 
last struggle had out-wearied me, and went to the 
corner behind my couch where my dear flower was hid. 
I drew back the curtain a little way, to look at my 
treasure. Alas ! it was already drooping its lovely 
head ! I sprang forward to assure myself that I had 
indeed given it water. Yes, its stem was deeply 
plunged in its loved element. Yet the flower drooped 
like a dead thing, and the stem bent inertly over the 
edge of the vessel. 

My flower,” I cried, kneeling down beside it, ‘‘ art 
thou too gone ? — am I quite alone ? ” 

I took the languid flower-form from the vessel and 
placed it upon my breast, within my robe. And then, 
wholly disconsolate for the moment, I flung myself 
again upon my couch and closed my eyes, endeavoring 
to make them dark and visionless. 

How? — who knows the way to hide visions from 
the inner eye, that eye which has the terrible gift of 
sight which no darkness can blind? I did not, then, 
at all events. 

The night had descended on the earth, whqn I 
aroused myself from my long and silent rest. It was 
moonlight without, and a silvery streak of light entered 
at the high window and streamed into my room. Just 
within that streak of light came the hem of a white 


THE WHITE LOTUS. 


55 


garment; a hem gold-embroidered. I knew the em- 
broidery — I raised my eyes slowly, for I expected to 
recognize Agmahd, as indeed I did. He stood just 
within the dim shadow ; but his bearing was not easily 
confused with that of another man even if his face 
were unseen. 

I lay perfectly still ; yet he seemed immediately to 
know that I was awake. 

Rise,” he said. I rose, and stood beside my couch, 
with wide eyes of fear fixed upon him. 

Drink that which is beside you,” he said. I looked 
and saw a cup full of red liquid. I drank it, blindly 
hoping it might give me strength to bear whatever 
ordeal the silent hours of this night might be destined 
to bring upon me. “ Come,” he said ; and I followed 
him to the door. I half unconsciously cast a glance 
up to the window, in the thought that perchance fresh 
air and freedom lay before me. Suddenly I felt 
myself blinded — quickly I put my hand to my eyes; 
a soft substance was bound over them. I was silent 
with the silence of wonder and of fear ; I felt myself 
supported and led onward carefully. I shuddered as I 
thought that it must be the arm of Agmahd which up- 
held me, but I submitted to the contact, knowing that 
I was powerless to resist it. 

We moved onwards slowly ; I was conscious of leav- 
ing my own room and of traversing some distance be- 
yond it, but how far or in what direction I was unable 
to guess, bewildered as I was by my blindfold state. 

We paused in utter silence ; the arm around me was 
removed, and I felt the bandage taken from my eyes. 
They opened upon a darkness so complete that I raised 
my hand to assure myself that the kerchief was not 


56 


THE IDYLL OF 


still upon them. No — they were free — they were 
open — ^yet they gazed upon nothing but a blank wall 
of deep and total darkness. My head was full of pain 
and dizziness — the fumes of the strong syrup that I 
had drunk seemed to have filled it with confusion. I 
remained motionless, hoping to recover myself and 
realize my position. 

While I waited, I suddenly became conscious of a 
new presence close beside me. I did not shrink from 
it. I seemed to know it to be beautiful, to be friendly 
and glorious. I was thrilled with a yearning, an in- 
describable sense of leaning in spirit towards the un- 
known presence. 

Amid the silence suddenly came low, sweet speech 
close to mine ear. 

‘‘Tell Agmahd that he disobeys the law. One 
priest alone may enter the holy of holies, and no 
more.” 

I recognized the liquid water-like voice of the Lily 
Queen. Although I was unaware of the priest’s pres- 
ence I unhesitatingly obeyed my queen. 

“ One priest alone may enter the holy of holies,” I 
said, “ and no more. Agmahd being here the law is 
disobeyed.” 

“I demand to hear the utterance of the queen,” 
came the reply in the solemn tones of Agmahd. 

“ Tell him,” said that other voice which thrilled my 
soul and made my frame vibrate, “ that had I been 
able to reveal myself in his presence I had not waited 
for you.” 

I repeated her words. There was no answer, but 
I heard a movement — footsteps — and a door closed 
softly. 


THE WHITE LOTUS. 


67 


Immediately a soft hand touched me. I was simul- 
taneously conscious of the touch, and of a faint light 
upon my chest. I felt in a second that the hand was 
put within my dress to draw forth the withered lily 
which I had hid there. But I did not attempt to 
hinder this, for, looking up as a light attracted my 
eyes, I beheld standing before me the Lily Queen. 
My queen, as in my boyish heart I had begun to call 
her, I saw dimly and as enveloped in a shadowy mist, 
but yet plainly enough to make me rejoice in her near 
presence. And as I looked I saw that she held close 
to her bosom the withered flower whiqh she had taken 
from mine. And I saw, wonderingly, that it faded yet 
more, grew dimmer, and wholly vanished. Yet I did 
not regret it, for, as it died away, she grew more bright 
and distinct to my sight. When the flower had wholly 
disappeared she stood beside me, clear and distinct, 
illuminated by her own radiance. 

‘‘Fear no longer,” she said; “they cannot harm 
thee, for thou hast entered within my atmosphere. 
And though they have placed thee in the very dungeon 
of vice and falsehood, have no fear, but observe all 
things, and remember what thine eyes perceive.” 

The darkness appeared to become illumined by her 
confident and gracious words. I grew bold and full of 
strength. 

She held out her hand and touched me gently. The 
touch filled me with a fire that excelled any warmth I 
had ever experienced. 

“ The royal flower of Egypt dwells upon the sacred, 
waters, which in their purity and peace fitly form its 
eternal resting-place. I am the spirit of the flower ; 
I am sustained upon the waters of truth, and my life 


58 


THE WHITE LOTUS. 


is formed of the breath of the heavens, which is love. 
But the degradation of my earthly resting-place, over 
which my wings of love yet brood, is driving from it 
the light of heaven, which is wisdom. 'Not long can 
the spirit of the royal lotus live in darkness; the 
flower droops and dies if the sun be withdrawn from 
it. Remember these words, child, grave them upon 
your heart, for as your mind becomes capable of grasp- 
ing them, they will enlighten you in many things.” 

Tell me,” I said, ‘‘ when may I again visit the 
lilies? Will you not take me there in to-morrow’s 
sunshine ? Now it is night, and I am tired ; may I not 
sleep at your feet, and to-morrow be with you in the 
garden ? ” 

‘‘ Poor child,” she said, stooping towards me so that 
her breath fanned me, and it was sweet like the scent 
of wild flowers, “how hardly have they taxed thee! 
Rest here in my arms, for thou art to be my seer, and 
the enlightener of my loved land. Strength and health 
must dwell upon thy brow like jewels. I will guard 
thee ; sleep, child.” 

I lay down at lier bidding, and though I knew that 
I was upon a cold, hard floor, I felt that my head 
rested upon an arm soft and full of magnetic soothing; 
and I fell into deep, dreamless, undisturbed slumber. 

There was writ in Agmahd’s secret volume of rec- 
ords but one word that night, — “ Vain.” 


CHAPTER VIL 


WHITE flower was in my hand when I 
awoke. Its beauty filled my heart with glad- 
ness, I looked on it and was refreshed and 
content, as though I had slept in my mother’s 
arms, and this was her kiss on my lips, for I held the 
flower, a half-blown lotus-blossom, close to my mouth. 
I did not wonder at first how I had obtained it, I only 
looked upon its beauty and was happy, for it made me 
know that my queen, my one friend, did indeed guard 
me. 

Suddenly I saw some one enter the room, yet she 
did not so much enter it, as seem to come out of the 
shadow. I lay, as now I saw, on the couch in the room 
to which Agmahd had brought me. I was scarcely 
aware of how, or in what place, I had spent the dark 
hours of the night, but I felt that it was in his arms I 
had been carried back to my couch. I was glad to be 
there again, and I was glad to see this child that ap- 
proached me. She was younger than myself, and 
bright as the sunshine. She came near to me, and 
then paused ; I put out my hand to her. 



60 


THE IDYLL OF 


“ Give me the flower,” she said. 

I hesitated, for the possession of the flower made me 
happy, but I could not refuse her, for she smiled, and 
none within the temple had smiled on me till now. I 
gave her my blossom. 

“ Ah ! ” she cried, ‘‘ there is water on its leaves ! ” 
and she flung it away from her as if in disgust. I 
started from my couch in angry haste to rescue my 
treasure. Instantly the child snatched it up again, and 
fled from me with a cry of laughter. I followed her 
at my utmost speed. I was only a boy, and like a boy 
I chased her, for I was angry, and determined she 
should not win. We sped through great rooms wherein 
we saw no one, the child darting through the great 
curtains, and I following with the swiftness of a lad of 
the country. But suddenly I came against what 
seemed to me a wall of solid stone. How was it she 
could have eluded me ? for I was close on her foot- 
steps. I turned back in a passion of rage that made 
me blind, but I was silenced and stricken into quiet, 
for the priest Agmahd stood before me. Had I done 
wrong? It could not be, for he was smiling. 

‘‘ Come with me,” he said ; and spoke so gently that 
I did not fear to follow him. He opened a door, and 
I saw before my eyes a garden full of flowers, a square 
garden enclosed in hedges, thickly covered too with 
flowers, and this garden was full of children, all run- 
ning hither and thither as swiftly as possible, in the in- 
tricacies of some game I did not understand. There 
were so many, and they moved so swiftly, that at first 
I was bewildered, but suddenly I saw the child among 
them wlio had taken my flower. She wore it on her 
dress, and she smiled in mockery as she saw me. I 


THE WHITE LOTUS. 


61 


plunged into the crowd immediately, and seemed, 
though I knew not how, at once to obey the laws of 
the game or dance. I scarce knew which it was, for 
though I moved rightly among them, I could not tell 
what object they had in pursuit. I followed, and 
chased the figure of the girl. Although I did not suc- 
ceed in approaching her, so swift was she, yet I grew 
quickly to enjoy the motion, the excitement, the merry 
faces, and laughing voices. The scent of the innumer- 
able flowers filled me with delight, and I became pas- 
sionately desirous to possess myself of some of them. 
I forgot the lotus blossom in thinking of these others, 
and yet I hurried on in the maze of the dance, prom- 
ising myself a great cluster of flowers when the dance 
ceased ; at that moment I did not fear Agmahd or his 
displeasure, even if this garden were his. Then sud- 
denly I heard a shout of a hundred gay children’s 
voices. 

“ He has won it ! He has won it ! ” 

It was a ball, a golden ball, and light, so light, that 
I could throw it far, far up in the sky ; yet it always 
return to my uplifted hands. I had found it at my 
feet when I heard the others shout, and immediately I 
knew the ball was mine. Now, I saw there was no 
one near me but the child who had taken my lotus 
flower. It was not on her dress now, and I had for- 
gotten it. But she was smiling, and I laughed to see 
her. I threw her the ball, and she threw it back to 
me, from one end of the garden to the other. 

Suddenly a bell rang out clear and loud in the air. 

Come,” she said ; it is school-time, come.” She caught 
my hand and threw the ball away. I looked longingly 
after it. 


62 


THE IDYLL OF 


‘‘ That was mine,” I said, 

“ It is no use now,” she answered. “You must gain 
another prize.” 

W e ran away, hand in hand, through another garden 
into a great room which I had not seen before. The 
children with whom I had played were here and a great 
many more. The air was heavy and sweet in this room. 
I was not tired, for I had but just risen from my long 
sleep and the morning was yet fresh, but now that I 
entered this room I felt weary and my head burned. 

Very soon I fell asleep, hearing the children’s voices 
round me. When I awoke it was to hear a shout like 
that in the garden. “ He has won it ! He has won 
it!” 

I stood upon a kind of throne — a lofty seat of marble. 
And I could hear my own voice in the air. I had been 
speaking. The children were round me, but they were 
clustered upon and about the marble seat. I remembered 
that the child who brought me here had said the teacher 
stood upon this throne. Why then were we, the children, 
here? I looked, and lo, I saw that the room was full 
of priests I They stood in the place of the taught. 
They stood silent, immovable. Again I heard the 
children cry, “ He has won it I He has won it ! ” I 
sprang from the throne in a sudden frenzy, I knew not 
why. As I stood upon the ground I looked and saw 
that the children were gone. I could not see any one 
of them but the child who had brought me here. She 
was standing on the throne, and she laughed and clap- 
ped her hands with glee. I wondered what it was that 
pleased her, and looking down I saw that I stood in a 
circle of white robed priests who had prostrated them- 
selves until their foreheads touched the ground. What 


THE WHITE LOTUS. 


63 


did this mean ? I could not guess, and stood still in 
terror, when suddenly the child cried out as if in answer 
to my thought, ‘‘ They worship you ! ” 

My wonder at her words was not greater than another 
wonder which fell on me. For 1 understood that I 
alone heard her voice. 



64 



CHAPTER Vm. 

W AS taken back to my own room, and there 
the young priests brought me food. I was 
hungry, for I had not broken my fast, and 
I found the food exquisite. The young 
priests who brought it to me fell on one knee when they 
offered it ; I looked wonderingly at them, for I could 
not guess why they should do so. Many of them came 
with fruits and rich syrup and delicate sweetmeats, 
such as I had never seen, and with flowers. Great 
clusters of flowers were brought and placed near me, 
and bushes covered with blossoms were put against the 
wall. I cried out with pleasure to see them, and as I 
cried out I saw Agmahd standing within the shadow of 
the curtain. His eyes were on me, cold and smileless. 
Yet I did not fear him now ; I was full of a new spirit 
of pleasure, which made me bold. I went from flower 
to flower, kissing the blossoms. Their scent filled all 
the room with its richness. I was glad and proud, for 
I felt as if I need no longer be afraid of this cold priest, 
who stood motionless as though cut in marble. Tliis 
sensation of fearlessness lifted a weight of agony from 
my childish soul. 




THE WHITE LOTUS. 


65 


He turned and vanished, and as he passed under the 
curtain I saw the child at my side. 

See,” she said, ‘‘ I brought you these flowers.” 

‘‘ You ! ” I exclaimed. 

“ Yes, I told them you loved flowers. And these 
are strong and sweet ; they grow in the earth. Are 
you tired, or shall we go out and play ? Do you know 
that garden is our own, and the ball is there ? Some 
one took it back for you.” 

‘‘ Tell me,” I said, why the priests ]^neel to me 
to-day ” 

Do you not know ? ” she said, looking at me curi- 
ously. “ It is because you taught from the throne to- 
day, and spoke wise words they understood, but we 
could not. But we saw you had won a great prize. 
You will win all the prizes.” 

I sat down upon my couch, and held my head with 
my hands and looked at her in wonder. 

“But how could I do that and not know it?” I 
demanded. 

“You will be great when you do not struggle, when 
you do not know it you will win all the prizes. If you 
are quiet and happy you will be worshipped by all these 
priests, even the most splendid.” 

I was dumb with wonder for a moment, then I said — 

“ You are very little. How can you know all this ? ” 

“ The flowers told me,” she said with a laugh. “ They 
are your friends. But it is all true. Now come and 
play with me.” 

“ Not yet,” I said. And indeed I felt my head was 
hot and heavy, and my heart fllled with wonder. I 
could not understand her words. 

^5 


66 


THE WHITE LOTUS. 


It is impossible I can have taught from the throne,” 
I exclaimed. 

‘‘You did! and the high priests bowed their awful 
faces before you. For you told them how to perform 
some strange ceremony where you would be in the 
midst.” 

“ I ! ” 

“ Yes, for you told them of what should be your dress, 
and how to prepare it, and what words to utter, as they 
placed it on you.” 

I watched her with passionate interest. “ Can you 
tell me more?” I cried, when she ceased. 

“You are to live among earth-fed flowers, and to 
dance with the children often. Oh, there were many 
things. But of the ceremony I cannot remember. But 
you will soon see, for it is to be to-night.” 

I started from my couch in a sudden frenzy of fear. 

“ Do not be afraid,” she said with a laugh. “ For I 
am to be with you. That makes me glad, for I belong 
to the temple, yet have I never been admitted to one of 
the sacred ceremonies.” 

“ You belong to the temple I But they cannot hear 
your voice 1 ” 

“ Sometimes they cannot see me I ” she said, laughing, 
“ only Agmahd can always see me, for I am his. But 
I cannot talk to him. I like you because I can talk to 
you. Come, let us go out and play. The flowers in the 
garden are as sweet as these, and the ball is there. 
Come.” 

She took my hand and went quickly away. I let 
her lead me, for I was lost in thought. But outside the 
air was so rich and sweet, the flowers so bright, the sun 
so warm, that soon I forgot my thoughts in happiness. 


CHAPTER IX. 


T was night. I was sleepy and content, 
for I had been happy and amused, running 
hither nnd thither in the sweet-scented air. 
All the evening I had slept on my coucli 
among the flowers that made my i-oom fragrant, and 1 
dreamed strange dreams in which each flower became 
a laughing face, and my ears were full of the sound of 
magic voices. I awoke suddenly and fancied I must 
be still dreaming, for the moonliglit came into my 
room and fell upon the beautiful blossoms. And I 
thought with wonder of the simple home I had been 
reared in. How had I ever endured it? For now it 
seemed to me that beauty was life. 

I was very happy. 

As I lay dreamily looking at the moonlight, tlie 
door in the corridor was suddenly opened from Avitli- 
out. The corridor was full of light, such brilliant light 
that the moonlight seemed like darkness, and I was 
blinded. Then a number of neophytes entered my 
room, bringing witli tliem some things that I could not 
see, because of the strong light. Then they went away 
and closed the door, leaving me alone in the moonliglit, 
with two tall, white-robed, motionless forms. I knew 



68 


THE IDYLL OF 


who was with me though I dared not look — ^it was 
Agmahd and Kamen Baka. 

At first I trembled, but suddenly I saw the child 
glide forth from the shadow, her finger on her lips and 
a smile on her face. 

‘‘Do not be afraid,” she said. “They are going to 
put on you the beautiful robe you told them to pre- 
pare.” 

I rose from my couch and looked at the priests. I 
was no longer afraid. Agmahd stood motionless, his 
eyes fixed on me. The other approached me, hohling 
in his hands a white robe. It was of fine linen and 
covered with rich gold embroidery, which I saw formed 
characters I could not understand. It was more beau- 
tiful than Agmahd’s robe — and I had never seen any- 
thing so beautiful as th^t when I entered the temple. 

I was pleased, and held out my hand for the robe. 
Kamen came close to me, and when I flung aside the 
one I wore, put this upon me with his own hands. 

It was steeped with a subtle perfume, which I in- 
haled with delight. This seemed to me a royal robe ! 

Kamen advanced to the door and opened it. The 
brilliant light streamed in full upon me. Agmahd 
remained standing motionless, his eyes fixed on me. 

The child looked upon me with admiration, and 
clapped her hands in delight. Then she held out one 
hand and took mine. “ Come,” she said. I yielded, 
and together Ave went into tlie corridor, Agmahd close 
behind us. The scene we entered startled me, and I 
paused. The great corridor Avas full of priests, save 
just where I stood, close to the door of the holy of 
liolies. Here a large space Avas left, and in this space 
stood a couch covered with silken drapery, embroidered 


THE WHITE LOTUS. 


69 


with gold, in characters resembling those upon my 
dress. About the couch was a bank or hedge of sweet- 
smelling flowers, and all around the ground was strewn 
with plucked blossoms. I shrank from the great 
crowd of motionless white-robed priests, whose eyes 
were fixed on me, but the beautiful colors pleased me. 

This couch is for us,” said the child, and led me to 
it. No one else spoke or moved, and I obeyed her. 
We advanced, and upon the couch found our golden 
ball with which we had played in the garden. I looked 
in a sudden wonder to see if Agmahd watched us. He 
stood by tlie door of the holy of holies ; his eyes were 
on me. Kamen stood nearer to us, and he was gazing 
at the closed door of the sanctuary, and his lips were 
moving as if he were repeating words. No one seemed 
angry with us, so I looked back at the child. She 
snatched up the ball and sprang to one end of the great 
couch ; I could not resist her gaiety ; I sprang to the 
other end of the couch, and laughed too. She flung 
me the ball ; I caught it in my hands, but before I 
could throw it back to her, the corridor was plunged 
into complete profound darkness. For a moment my 
breath died away in the sudden agony of fear, but 
suddenly I found that I could see the child, and that 
she was laughing. I flung her the ball, and she caught 
it, and laughed again. I looked around, and saw that 
all else was black darkness. I thought of the awful 
figure I had seen before in the darkness, and I must 
have cried aloud with fear but for the child. She came 
to me and put her hand in mine. 

“Are you afraid? ” she said; “I am not. And you 
need not fear. They would not harm you, for they 
worship you ! ” 


70 


THE IDYLL OF 


While she spoke, I heard music — gay, wonderful 
music — that made my heart beat fast and my feet long 
to dance. 

A moment later and T saw the light come round the 
sanctuary door, and the door open. Was that awful 
figure coming forth ? My limbs shook at the thought, 
but yet I did not lose all courage as before. The 
child’s presence and the gay music kept from me the 
horror of solitude. The child rose, holding my hand in 
hers. We approached the sanctuary door. I was 
unwilling, yet I could not resist the guidance which 
led me on. We entered the door, and as we did so 
the music ceased. All was still again. But there was 
a faint light within the sanctuary which seemed to 
come from the far end of the chamber. The child led 
me towards this light. She was with me, and I was 
not afraid. At the end of the chamber was a small 
inner room, or recess, cut, as I could see, in the rock. 
I could see this, for there was enough light here. A 
woman sat on a low seat, her head bent over a great 
book, which she held open on her knee. My eyes were 
riveted to her instantly, and I could not remove them. 
I knew her, and the heart within me shuddered at the 
thought that she would raise her head, and I should 
see her face. 

Suddenly I knew my companion, the child, was gone. 
I did not look to see, for my eyes were held by a 
supreme fascination, but I felt my hand had no answer- 
ing clasp. I knew her presence was gone. 

I waited, standing still as one of those figures carved 
in the avenue of the temple. 

At last she lifted her head and looked at me. My 
blood shivered and grew cold. It seemed to myself 


THE WHITE LOTUS. 


71 


that I froze, for those eyes cut like steel, yet I could 
not resist or turn away, or even hide my eyes from that 
awful sight. 

You have come to me to learn. Well, I will teach 
you,” she said, and her voice sounded low and sweet 
like the soft tones of a musical instrument. ‘‘ You love 
beautiful things and flowers. You will be a great artist 
if you live for beauty alone, but you must be more than 
that.” She held out her hand to me, and, against my 
will, I lifted mine, and gave it her, but she barely 
touched it ; at the touch my hand was suddenly full of 
roses, and all the place was fllled with their scent. She 
laughed, and the sound was musical ; I suppose my 
face pleased her. 

“Come now,” she said, “and stand nearer me, for 
you no longer fear me.” With my eyes upon the 
roses, I approached her ; they held my sight, and I did 
not fear her when I did not see her face. 

She put her arm round me and drew me close to her 
side. Suddenly I saw that the dark robe she wore was 
no garment of linen or cloth — it was alive — it was a 
drapery of coiling snakes, who clung about her and 
made folds that had seemed to me like soft hanging 
draperies when I stood a little away from her. Now 
terror overcame me ; I tried to scream but could not, I 
tried to fly from her but could not. She laughed 
again, but this time her laugh was harsh. But while I 
looked all was changed, and her robe was dark — dark 
still but not alive. I stood breathless, wondering and 
cold with fear — ^her arm was still about me I She raised 
her other hand and placed it on my forehead. Then 
fear left me altogether ; I seemed happy and quiet. My 
eyes were shut, although I saw ; I was conscious, yet I 


72 


THE IDYLL OF 


did not desire to move. She rose, and lifting me in 
her arms, placed me on the low stone seat where she 
had herself been sitting. My head fell back against 
the wall of rock behind me. I was dumb and still, but 
I could see. 

She rose up to her full height and stretched her arms 
aloft above her head, and again I saw the serpents. 
They were vigorous and full of life. They were not 
only her dress but they were about her head. I could 
not tell if they were her hair or if they were in it. She 
clasped her hands high above her head, and the terrible 
creatures hung wreathing from her arms. But I was 
not afraid. Fear seemed to have left me forever. 

Suddenly I became aware that there was another 
presence in the sanctuary. Agmahd was there, stand- 
ing at the door of the inner cavern. 

I looked in wonder at his face, it was so still ; the 
eyes were unseeing. Then I knew suddenly that they 
were in very fact unseeing ; that this figure, this light, 
I myself, were all invisible to him. 

She turned to me, or leaned towards me, so that I 
saw her face, and her eyes were on mine ; otherwise 
she did not move. Those eyes that cut like steel no 
longer filled me with terror, but they held me with a 
grasp as of some iron instrument. While I watched 
her, suddenly I saw the serpents change and vanish ; 
they became long sinuous folds of some soft gray 
gleaming garment, and their heads and terrible eyes 
changed into starry groups of roses. And a rich strong 
scent of roses filled the sanctuary. Then I saw Agmahd 
smile. 

‘‘ My Queen is here,” he said. 

‘‘Your Queen is here,” I said, and did not know I 


THE WHITE LOTUS, 73 

had spoken till I heard my own voice. ‘‘She waits to 
know your desire.” 

“ Tell me,” he said, “ what is her robe ? ” 

I answered, “It shines and gleams, and on her 
shoulders are roses.” 

“ I do not desire pleasure,” he said ; “ my soul is 
sick of it. But I demand power.” 

Until now her eyes fixed on mine had told me what 
to speak ; but now I heard her voice again. 

“ In the temple ? ” 

And I repeated her words, unconscious that I did so 
till I caught the echo of my voice. 

“ No,” answered Agmahd contemptuously. “ I must 
go outside these walls, and mix with men, and work my 
will among them. I demand the power to do this. It 
was premised to me ; that promise has not been ful- 
filled.” 

“ Because you lacked the courage and the strength 
to compel its fulfilment.” 

“ I lack those no longer,” answered Agmahd, and for 
the first time I saw his face flame with passion. 

“ Then utter the fatal words,” she said. 

Agmahd’s face changed. He stood still for some 
moments, and his face grew colder and more stony than 
any carven form. 

“ I renounce my humanity,” he said at last, uttering 
the words slowly, so that they appeared to pause and 
rest upon the air. 

“It is well,” she said. “But you cannot stand 
alone. You must bring me others ready like yourself 
to brave all and know all. I must have twelve sworn 
servants. Get me these, and you shall have your 
desire.” 


74 


THt: WHITE LOTUS, 


Are ihey to be my equals ? ” demanded Agmahd. 

“ In desire and in courage, yes ; in power, no ; be- 
cause each will have a different desire ; thus will their 
service be acceptable to me.” 

Agmahd paused a moment. Then he said, I obey 
my Queen. But I must be aided in so difficult a task. 
How shall I tempt them ? ” 

At these words she flung out her arms, opening and 
shutting her hands with a strange gesture, which J 
could not understand. Her eyes gleamed like hoi 
coals, and then grew cold and dull. 

will direct you,” she answered. ‘‘Be faithful to 
my orders and you need not fear. Only obey me and 
you shall succeed. You have every element within 
this temple. There are ten priests ready to our hand. 
They are full of hunger. I will satisfy them. You I 
will satisfy when your courage and steadfastness is 
proved — not until then, for you demand much more 
than these others.” 

“ And who shall be the one to complete the number ? ” 
isked Agmahd. 

She turned her eyes again upon me. 

“ This child,” she answered. “ He is mine — my 
chosen and favorite servant. I will teach him : and 
through him I will teach you.” 




CHAPTER X. 

L Kamen Baka that I know his heart’s 
esire, and that he shall have it, but that 
e must first pronounce the fatal words.” 
Agmahd bowed his head and turned 
away. He silently left the sanctuary. 

I was again alone with her. She approached me and 
fastened her terrible eyes on mine. 

While I gazed at her she vanished from before me, 
and in her place was a golden light which gradually 
shaped itself into a form more beautiful than any I had 
ever seen. 

It was a tree full of foliage that Imng soft like hair 
rather than leaves, and on each branch was a multitude 
of flowers growing in thick clusters, and among the 
flowers were a number of birds all golden and gay with 
brilliant colors, and they darted hither and thither 
among the glowing blossoms, till my eyes grew dazzled, 
and I cried aloud, Oh give me one of these little 
birds for my own, that it may come to me and nestle 
as it does in those flowers.” 

‘‘ You shall have a hundred of them, and they will 
so love you they will kiss your mouth and take food 



76 


THE IDYLL OF 


from your lips. By-and-by you shall have a garden in 
which a tree like this shall grow, and all the birds of 
the air will love you. But first you must do my 
bidding. Speak to Kamen and bid him enter the 
sanctuary.” 

Enter,” I said, the priest Kamen Baka shall 
enter.” 

He came and stood within the doorway of the inner 
cavern. The tree had vanished, and I saw before me 
the dark figure with its shining flowing robes and cruel 
eyes ; they were fixed on the priest. 

Tell him,” she said slowly, “ that his heart’s hunger 
shall be satisfied. He desires love ! — he shall have it. 
The priests of the temple have turned cold faces 
towards him, and he feels that their hearts are as 
stone. He wants to see them on their knees around 
him, adoring him, willing slaves. He shall have 
it ; for he shall take upon him this office, which 
until now has been mine. He shall gratify their heart’s 
lust, and in return they will put him alone upon a 
pedestal above all but myself. Is the bribe great 
enough? ” 

She said these words in a tone of intense contempt, 
and I could read in her terrible face that she despised 
him for the narrow limit of his ambition. But the 
sting left the words as I repeated them. 

Kamen bowed his head, and a strange glow of exul- 
tation came upon his face. 

“ It is,” he said. 

‘‘ Then pronounce the fatal words! ” 

Kamen Baka fell upon his knees and flung his hands 
high above his head. The look in his face changed to 
one of agony. 


THE WHITE LOTUS. 77 

‘‘From henceforward, though all men love me, I 
love no man ! ” 

The dark figure swept towards him and touched his 
head with her hand. “ You are mine,” she said, and 
turned away, a smile that was dark and cold like a 
northern frost upon her face. She gave me the idea 
of a teacher and a guide with Kamen ; to Agmahd she 
had rather spoken as a queen might to her chief 
favorite, one whom she values and fears at once ; one 
who has strength. 

“ Now, child, there is work to do,” she said, approach- 
ing me. “ This book has written in it the hearts of 
the priests who shall be my servants. Thou art weary 
and must rest, for I will not that they injure thee. 
Thou must grow to a strong man worthy of my favor. 
But carry the book with thee in thy arms ; and as soon 
as thou shalt wake in the early morn Kamen shall come 
to thee, and thou shalt read to him the first page of 
this volume. When he has succeeded in accomplish- 
ing the first task, then he shall again come to thee at 
early morn, and thou shalt read, to him the second ; 
and in this way the book will be finished. Tell him 
this ; and bid him not despair at any time, because 
of difficulties. With each difficulty surmounted his 
power will increase, and when all is done he will stand 
supreme.” 

I repeated these words to Kamen. He was standing 
now at the doorway, his hands clasped in front of him, 
and his head drooped low, so that I could not see his 
face. But as I ceased, he raised his head, and said, 
“ I obey.” 

His face wore still the strange gleam which I had 
seen on it before. 


78 


THE WHITE LOTUS. 


“ Bid him go,” she said, ‘‘ and he is to send Agmahd 
hither.” 

When I repeated this, he quietly withdrew; and I 
could see by his movements that the place to his eyes 
was all darkness. 

A moment later and Agmahd stood in tlie doorway. 

She approached him and laid her hand upon his fore- 
head. Immediately I saw a crown there ; and Agmahd 
smiled. 

It shall be yours,” she said. Say this to Agmahd ; 
it is the greatest crown but one upon the earth ; and 
that greater one he would not wear. Now bid him 
carry thee in his arms and lay thee on thy couch. But 
thou clasp tight the book.’’ 

While I was repeating her words, she came to me and 
touched my forehead. A deep delicious languor came 
upon me, and I thought the words faded on my lips. 
But I could not say them again ; all had vanished, I 
was asleep. 




CHAPTER XL 



JHEN I awoke it was broad daylight ; and I felt 
that I had slept a long deep sleep. My room 
was like a garden, it was so full of flowers. 
My eyes wandered around them in pleasure, 
but presently lighted on an object which kept them 
fixed. It was a kneeling figure in the midst of the 
room ; a priest whose head was bowed low ; but I knew 
it was Kamen Baka. I moved, and at the slight sound 
I made he raised his head and looked towards me. In 
moving, I found that the book lay beside me open. My 
eyes became fastened to the page. I saw words that 
shone, and unconsciously I read them aloud. I ceased 
at last, because no more was writ in plain language, but 
all wus hieroglyphics. 

Kamen Baka started to his feet. I looked at him, and 
saw his face was all alight with what seemed like wild 
exultation. 

He shall kiss my feet to day,” he cried out. Then 
observing my wondering gaze, he said, ‘‘ Have you read 
all?” 

All that I can understand,” I answered. ‘‘ The rest 
is in strange characters that I do not know.” 


79 



80 


THE IDYLL OF 


He turned instantly and left my chamber. I looked 
back at the page of the book which I had read to see 
what were the words which had so strangely excited 
him. They were now no longer intelligible to me — • 
they too were writ in hieroglyphics — and I gazed at them 
in despair, for now I found I could remember no word 
of what I had read. I grew weary with puzzling over 
this strange thing, and at last I fell asleep again, my 
head upon the open pages of the mystic book. I did 
not rouse from the deep dreamless sleep in which I was, 
until a sound startled me. Two young priests were in 
my room ; they carried cakes and milk, and fell upon 
their knees to offer me the food. I was afraid, or I 
should have laughed to see them thus kneeling to me, a 
boy of the country. When I had eaten, they left me, 
but I was not long alone. The curtain lifted, and at 
the sight of one who entered, I sprang to my feet and 
laughed with pleasure. It was Seboua, the gardener. 

“How is it you have come to me?” I asked. “ I 
thought indeed I was never to see you again.” 

“ Agmahd sent me here,” he said. 

“ Agmahd ! ” I cried in amazement. I approached 
him and pressed his arm between my hands. 

“ Oh yes, I am real,” he answered. “ They cannot 
make ^a phantom of me. Do not doubt when you see 
me it is I myself.” 

He spoke angrily and roughly, and for a moment I 
was afraid, but not for long. The strange smile came 
on his ugly face. 

“ You are to come with me into the garden,” he said, 
and held out his dark large hand. I put mine in it, and 
together we left my room and went quickly away 
through the large empty chambers and long passages of 


THE WHITE LOTUS, 


81 


the temple till we reached that narrow iron gateway 
through which I had first seen Seboua’sface. As then, 
so now, the garden shone beyond, a vision of greenness 
and light and color. 

‘‘ Oh ! I am glad to come back here,” I said. 

‘‘ You came first to work ; you were to be the drudge 
for me,” said Seboua, gruffly. ‘‘ Now all’s changed. 
You are to play, not work, and I am to treat you like a 
little prince. Well ! have they spoiled thee yet, I 
wonder, child ? Would’st like to bathe ? ” 

‘‘ But where,” I said, in what waters ? I would 
love to plunge in and swim in some water that was cool 
and deep.” 

Thou canst swim ? and thou lovest the water ? 
Well, come with me and I will show thee deep water 
that will be cool indeed. Come thou with me ! ” 

He walked on, and I had to hurry to keep pace with 
him. He muttered to himself as he went, but I could 
not understand his words. Indeed, I did not listen, for 
I was thinking of how glorious the plunge into cool 
water would be on this warm langfuid morninor. 

We came to a place where there was a wide, deep 
pool, into which water came dropping, dropping, in a 
quick swift shower from some place above. 

“ There is water for thee,” said Seboua, “ and no 
flowers are tliere for thee to hurt.” 

I stood on the brink in the warm sunlight and flung 
my white robe from me. Then, with one instant of 
pause to look around and think how sweet the sun was, 
I plunged into the water. Ah! indeed, it was cold! 
My breath was almost gone with the sudden chill, but 
I struck out and began to swim, and soon began to 
glory in the sense of keen refreshment. I felt strong 


82 


THE IDYLL OF 


and eager, here in the sweet fresh waters. No longer 
languid as amid the fragrant odors of the temple, or 
the rich scents of the flowers in my chamber. I was so 
happy, I wanted to stay a long while here in the water 
and the sun ; so presently I ceased swimming and let 
myself float idly, and closed my eyes that the sunlight 
should not blind me. 

Suddenly I felt something so strange, I grew breath- 
less, yet it was so gentle it did not terrify me. It was 
a kiss upon my mouth. I opened my eyes. There, 
beside me, lying upon the surface of the water, was my 
own Queen, the Lily Queen, the Lady of the Lotus. 
I uttered a cry of joy. Immediately all pleasure which 
I had had since last I saw her vanished from my mind. 
She was my Queen, my beautiful friend ; when she 
was there I had none other in all the world. 

‘‘Child, thou art come to me again,” she said, “ but 
soon thou wilt leave me ; and how can I aid thee if 
thou forgettest me utterly ? ” 

I made no answer, for I was ashamed. I could 
hardly believe that I had indeed forgotten, and yet I 
knew that it was true. 

“ The waters thou liest in now,” she said, “ come from 
that place where my flowers, the lotus blossoms, dwell 
in their glory. Thou wouldst die wert thou to lie thus 
in the water where they dwell. But this that drops 
from them has but little of their life in it, and has 
given up its own to them. When thou canst plunge 
into the water of the lotus tank, then thou wilt be 
strong as the eagle and eager as the young life of the 
newborn. My child, be thou strong; listen not to the 
flattery which confuses thee ; listen only to the truth ! 
Keep in the sunlight, dear child, and let not the phan- 


THE WHITE LOTUS. 


83 


toms delude thee; for there is the life of lives awaiting 
thee, the pure flower of knowledge and love is ready for 
thee to pluck. Wouldst thou be a tool, a mere instru- 
ment in the hands of those who desire only for them- 
selves ? No ! acquire knowledge and grow strong ; then 
shalt thou be a giver of sunshine to the world. Come, 
my child, give me thine hand ; rise in confidence, for 
this water will support thee ; rise and kneel upon it 
and drink of the sunshine ; rise and kneel upon it, and 
address thyself to the light of all life, that it may illu- 
mine thee.” 

I rose, holding her hand. I knelt beside her. I rose 
again, and with her stood upon the water — and then I 
knew no more. 

“ Wouldst thou be a tool, a mere instrument in the 
hands of those who desire only for themselves? No! 
acquire knowledge and grow strong; then shalt thou 
be a giver of sunshine to the world.” 

These words seemed whispered in my ear as I awoke ; 
I repeated them over and over, and remembered every 
separate word rightly. But they were vague and un- 
meaning to me ; I had fancied I understood them when 
first I heard them, but now they sounded to me as the 
good words of the preacher sound to the dancers at the 
festivals. 

* * ¥lt ^ ^ ^ ^ 

I was a child when these words were breathed into 
my ear — a lad, helpless because ignorant and full of 
youth. Through the years of my growth, the cry to 
my soul from the Lily Queen rang dimly and without 
meaning in the obscure regions of my brain. They 
were to me as the song of the priest to the babe that 
hears but its music. Yet I never forgot them. My 


84 


TFTK WHITE LOTUS. 


life was given up to the men who held me in bondage, 
in spirit and in body ; fetters lay heavy on my nn- 
awakened soul. While my body yielded dully to the 
guidance of its masters, I was a slave, yet knew that 
freedom existed beneath the free sky ! But, though I 
obeyed blindly, and gave all my strength and powei-s 
to the base uses of the desecrated temple, in my heart 
I held fast the memory of the beautiful queen, and in 
my mind her words were written in fire that would 
not die. Yet as I grew to man’s stature, my soul sick- 
ened within me. These words which lived like a star 
in my soul cast a strange light upon my wretched life. 
And as my mind developed I recognized this, and a 
heavy weariness, as of death or despair, shut away from 
me all the beauty of the world. From a gay child, a 
happy creature of sunshine, I grew into a sad youth, 
whose eyes were large and heavy with tears, and whose 
sick heart held hidden within it many secrets, but half 
understood, of shame and sin and sorrow. Sometimes, 
when I wandered through the garden I gazed into the 
still water of the lily tank and prayed to see again the 
vision. But it came not. I had lost the innocence of 
childhood, and had not yet won the strength of the 
man. 




BOOK II. 



CHAPTER L 

WAS in the garden of the temple^ 
beneath a wide tree that cast deep shade 
upon the grass. I had been very wear\\ 
for all the night before I had been in the 
sanctuary, speaking the messages of the dark spirit 
to her priests. I slept a little in the warm air and 
awoke strangely full of sadness. I felt that my youth 
had gone, yet I had never enjoyed its fire. 

On each side of me was a young priest. One was 
fanning me with a broad leaf that he must have plucked 
from the tree above. The other, leaning on one hand 
upon the grass, regarded me earnestly. His eyes were 
large and dark and pleasant, like the eyes of a kindly 
animal. I had often admired his beauty, and I was 
glad to see him at my side. 

“ You have been too much within doors. See now,” 
he said, when he saw my eyes open wearily, and gaze 
into his face. “ They shall not kill thee with the cere- 
monies of the temple, even if thou art the only one that 





86 


THE IDYLL OF 


can give them life. Wilt come into the town with 
ns, and taste something different from the air of the 
temple ? ” 

“ But we cannot ! ” I said. 

Cannot,” said Malen contemptuously. “ Do you 
suppose we are prisoners here ? ” 

But even if we can find a way out the people will 
know us. The priests do not go among the people.” 

‘‘ The people will not know us,” said Malen with a 
merry laugh. “ Agmahd has given us liberty. Agmahd 
has given us power. Come, if thou wilt — we are 
going.” 

The two rose and held out their hands to help me 
to rise ; but I was no longer weak. I sprang to my 
feet, and arranged my white garment. ‘‘ Are we to 
wear these robes ? ” I asked. 

Yes, yes, but none will know us. We shall appear 
as beggars, or as princes ; what we will ; Agmahd has 
given us power. Come ! ” 

I was as delighted as they at this prospect of adven- 
ture. We ran across the garden till we came to a 
narrow gate in the wall. Malen touched it, and easily 
pushed it open. We were outside the temple. 

My companions, laughing and talking as we went, 
ran across the plain to the city. I ran too, and lis- 
tened ; but I understood little of what they said. 
Evidently they knew the city, which to me was only a 
name. True, I had walked through it with my mother, 
a barefoot country lad. But now, it seemed, I was to 
enter houses, and mix with great and rich people. I 
felt afraid at the thought. 

We hurried on until we entered one of the busiest 
streets. It was crowded with gay people in beautiful 


TUE WHITE LOTUS. 


87 


dresses, and all the shops seemed to sell only jewelry. 
Then we turned through a great gateway, into a court- 
yard, and from that passed into a marble hall where a 
great fountain played, and large flowering shrubs threw 
out a strong scent. 

A wide marble stairway went out of this hall, and we 
immediately commenced to climb it. And when we 
reached the top Malen opened a door, and we en- 
tered a room all hung with golden tapestry, and where 
were a number of people whose dresses and jewels dazzled 
me. They were seated round a table drinking wine and 
eating sweetmeats. The air was full of talk and laugh- 
ter, and heavy with perfume. Three very lovely wo- 
men rose and welcomed us, each taking one of us by the 
hand, and giving us a place beside her. In a moment 
we seemed to be of the party, and to mingle our laugh- 
ter with theirs, as though we had sat out all the feast. 
I know not whether it was the scented wine I drank 
or the magic touch of the beautiful hand that often 
touched mine, as it lay upon the embroidered table- 
cover — but my head grew light and strange, and I 
talked of things I did not know anything about till now, 
and laughed at sayings that an hour before would 
have seemed dull to me, because of my want of 
understanding. 

She who sat next me pressed her hand in mine. 
I turned to look at her ; she was leaning towards me ; 
her face was brilliant with youth and beauty. Her rich 
dress had made me feel a child beside her, but now I saw 
that she was young, younger than myself, yet she was 
of such rich form and radiant loveliness that though a 
child in years she was a woman in charm. As I gazed 
into her tender eyes, it seemed to me that I knew her 


88 


THE IDYLL OF 


well, that her charm was familiar, and the stronger for 
its familiarity. She spoke many words that at first I 
hardly understood, indeed scarcely heard. But grad- 
ually, as I listened, I grew to understand. She told me 
of her longing for me in my absence, of her love forme, 
and of her weariness of all others on the earth. The 
room seemed dark and silent till you came,” she said. 

The banquet had no mirth in it. The others laughed, 
but their laughter sounded as sobs in my ears — the sobs 
of those in torment. Is it for me, who am so young 
and strong and full of love, to be so sad? No — no, it is 
not for me. Ah, lover, husband, leave me not again 
alone. Stay by my side, and my passion will make 
thee strong to fulfill thy destiny.” 

I rose from my seat suddenly, holding her hand 
clasped tight in mine. 

‘‘It is true,” I cried in a loud voice. “I have done 
ill to neglect that which is the glorj" of life. I confess 
it, that thy beauty, which indeed is mine, had been 
blotted from my mind. But now I see thee with mine 
eyes I wonder I could ever have seen beauty in aught 
else in heaven or earth.” 

Suddenly, while I spoke, there was a movement 
among the startled guests. With wonderful rapidity, 
they left the table and were at once gone from the 
room. Only the two young priests remained. Their 
eyes were fixed on me. They seemed grave, serious, 
disturbed. They rose slowly. “You will not return 
to the temple?” said Malen. My answer was a gest- 
ure of impatience. 

“ Do you forget,” he demanded, “ that we were but 
to look at the follies of the city, that we might know of 
what clay men are made? You know that the initi- 


THE WHITE LOTUS, 


89 


^"ed priests must retain their purity. What of you, the 
seer of the temple ? Even I, who am but a novice, dare 
not yield to the fierce longing for liberty that fills my 
soul. Ah, to be free ’ to be a child of the city, to know 
the meaning of life ! But I dare not. Else am I less 
than nothing, I should have no place in the temple, no 
place in the world. How then will it be with thee, the 
seer? How are we to answer to Agmahd for thee ? ” 

I made no answer. But she who sat beside me rose 
and advanced towards him. She took a jewel from 
her neck, and put it in his hand. 

Give him this,” she said, “ and he will ask no 
more.” 





CHAPTER IL 



jlROM this hour there is a time of which I 
cannot give so careful an account as of the 
other days of my life. It is blurred and 
veiled by the similarity of the emotions 
through which I passed. Indeed, they merged together 
and became one and the same. I drank deep of pleas- 
ure each day ; each hour it seemed to me that my beau- 
tiful companion grew more beautiful, so that I gazed 
upon her face in wonder. She led me through the 
rooms of our palace, and I could not stay to see their 
splendor, because always beyond were chambers yet 
more splendid. With her I wandered through the gar- 
dens, where the fragrant flowers grew in a profusion 
such as I had never seen in any other place. Beyond 
the gardens were meadows ; in the short, sweet grass 
grew many wild flowers, and lilies blossomed in the 
stream that ran through the fields. Here the city 
maidens came at evening, some to fetch water, some to 
bathe in the stream and sit afterwards upon its bank, 
and talk and laugh and sing until the night was half- 
spent. Their gleaming forms and sweet voices made 
the evenings doubly beautiful, and I would linger 
among them under the stars, and would often have 
90 




THE WHITE LOTUS, 


91 


stayed until the dawn, tlie playmate of them all, but 
only whispering words of love to those who were most 
beautiful. And then, as they, singing in low voices, 
left me, she my own most beautiful went with me back 
to the palace, wherein we lived amid the city, yet apart 
from it. For we were happy as were none else within 
that city. 

1 cannot tell how long passed thus. Only I know 
that one day I lay within my own chamber, and she 
the most beautiful sang sweet low songs while her head 
lay upon my arm, when in a moment the song was 
hushed upon her lips and she lay pale and still.. I 
heard, in the silence, a slow, soft footfall on the stairs. 
The door was opened, and Agmahd the high priest stood 
motionless within it. 

He gazed at me one moment with his terrible eyes, 
that were cold as though they we^:e jewels ; there was 
a smile upon his face, but that smile struck me with 
fear, and I trembled. 

Come,” he said. 

I arose unhesitatingly. I knew that I must obey. 
I lcx)ked not back until I heard a swift movement and 
a sob ; then I turned. But she, the most beautiful, 
was gone. Had she fled from before this unexpected 
appearance in our chamber ? I could not stay to see, 
or go to comfort her. I knew that I must follow 
Agmahd ; I felt as I had never felt before, that he was 
my master. As I came to the doorway, I saw across 
the threshold a snake that reared its head at my ap- 
proach. I sprang back with a cry of horror. 

Agmahd smiled. Do not fear,” he said. This is 
a favorite of thy Queen, and will do her chosen servant 
no harm. Come ! ” 


92 


THE IDYLL OF 


At his command I felt compelled to follow ; I dared 
not disobey. I passed the snake with averted eyes, 
and as I reached the stairway I heard its hiss of anger. 

Agmahd went tlirough the gardens to the meadows 
beyond. It was evening, and already the stars were 
gleaming in the sky and the eyes of the maidens shone 
as they sat in groups by the side of the stream. But 
they did not sing as was their habit. In the midst of 
the stream was a boat, and in it two oarsmen. I recog- 
nized the young priests who had come with me to the 
city. Their eyes were downcast, and they did not 
raise them even at my approach. I understood as I 
passed by the girls that they had recognized old ac- 
quaintances and merry companions in those two young 
priests, and were amazed and full of wonder to see 
them in this dress, and of such changed demeanor. 

Agmahd entered the boat ; I followed him ; and then 
we rowed silently towards the temple. 

I had never seen the entrance to the temple from the 
water. I had heard when I was in the city with my 
mother that this entrance used to be often used, but 
now it was reserved only for festivals, so that I was 
much amazed to enter by this way. I was more amazed 
to find all the sacred precinct full of boats decorated 
with flowers and occupied by white-robed priests, who 
sat with their eyes downcast. But I soon saw that to- 
day was a festival. 

This temple ! It seemed a hundred years since I had 
dwelled within it. Agmahd liimself looked strange and 
unfamiliar to me. Was I indeed grown much older? 
I could not tell, for I found no mirror in which to see 
my face, and I found no friend to ask. Only this I 
knew, that compared with the youth who ran from the 


THE WHITE LOTUS. 


93 


garden of the temple, eager for adventure, I was now 
a man. And I knew my manhood had come to me not 
in glory, but in shame. I was a slave. A deep gloom 
settled on my soul as we entered the temple. The 
boat was drawn up to some wide white marble steps, 
which were within the walls of the temple and beneath 
its roof. I had never known the great river was so near. 
When we had reached the top of the steps, Agmahd 
opened a door, and lo ! we were immediately at the en- 
trance of the holy of holies. Only a few faint torches, 
held by silent piiests, lit the great corridor. It was 
but dusk outside, on the river ; here it was like deep 
night. At a sign from Agmahd the torches were ex- 
tinguished. But all light was not gone ! for round the 
door of the sanctuary gleamed that strange liglit which 
once had so terrified me. It did not terrify me now. 
I knew Vhat I had to do ; and, unhesitatingly and 
without fear, I did it. I advanced, opened the door, 
and entered. 

Within stood the dark figure, whose robes gleamed 
and whose eyes were cold and terrible. She smiled and 
put out her hand and laid it upon mine. I shuddered 
at the touch, it was so cold. 

‘‘Tell Agmahd,” she said, “that I am coming. That 
I will be beside you in the boat. That he is to stand in 
the midst with us, and my other servants to surround 
us. And that then, if all is done as I order, I will 
work a wonder before all the priests and before the 
people. And this I will do because I am well pleased 
with my servants, and because I desire them to have 
power and wealth.” 

I said her words again; and when I had ceased 
Agmahd’s voice came out of the darkness. 


94 


THE IDYLL OF 


“The Queen is welcomed! The Queen shall be 
obeyed.” 

A moment later and the torches were again lit. I 
saw that they were ten in number, carried by ten 
priests, who all wore white robes deeply embroidered in 
gold, as was that of Agmahd. Among them was 
Kamen Baka. His face looked strange to me. It was 
as the face of an ecstatic. 

Agmahd opened the door which admitted us to the 
river steps. A different boat was moored here now. 
It was large, with a wide deck surrounded by vases, in 
which burned something strongly fragrant. Within 
these vases a circle was drawn in crimson, and mingled 
with that a figure which I could not understand. At 
the sides of the boat, below this raised deck, sat the 
rowers — white-robed priests. All were still and mute, 
waiting with downcast eyes. The boat was hung with 
thick garlands of flowers, massed together till they 
seemed like great ropes. A lamp was burning at each 
end. 

We entered the boat. Agmahd went first and stood 
in the midst of the circle. I took my place at his side. 
Between us, clearly visible to my eyes, was the figure. 
She shed a light like that which illumined the sanctuary, 
only less brilliant. But I saw that none perceived her 
presence but myself. 

The ten priests entered the boat also, and placed 
themselves within the crimson circle, thus completely 
enclosing us. Then the boat slowly swung from the 
steps. I saw that a number of boats were before and 
behind us, all hung with flowers and lamps, all filled 
with white-robed priests. Silently the procession shot 


THE WHITE LOTUS. 


95 


out upon the bosom of the sacred river and advanced 
towards the city. 

When we were at last outside the temple, I heard 
a deep murmur rise and fill the air, It was so long and 
deep, it made me tremble with wonder but it disturbed 
none else, and soon I saw its meaning. As my eyes 
grew accustomed to the starlight, I saw that all the fields 
on each side of the river werefullof a surging, swaying, 
mass of forms. A vast multitude of people crowded 
at the water’s edge, and filled the fields as far as I could 
see. This was a great festival, and I had not known it. 
I wondered a while ; but soon I remembered that I 
had, indeed, heard it spoken of, but I had been so satu- 
rated with the immediate pleasures about me that I had 
not heeded. Perhaps, had I remained in the city till 
now, I should have mingled in the crowd ; but now I 
' was isolated from the crowd, and, as it seemed to me, 
from all that was human. I stood silent and immovable 
as Agmahd himself. Yet, my soul was torn with a de- 
spair I could not understand, and crushed by a horror 
of the unknown which was yet to come. 




CHAPTER III. 

.^S the boats glided down the river, suddenly 
< the deep silence was broken by a burst 
\ of song. It came from the priests who 
^ rowed. From every boat the hymn rushed 
forth in a volume of sound, and I could see by the 
great movement, visible even in the dimness, that the 
people fell upon their knees. But they Avere silent ; 
they adored and listened while the priests’ voices rang 
out upon the air. 

When the song ceased, there was a silence that was 
not broken for some minutes. The people remained 
motionless, kneeling, silent. But on a sudden they 
flung themselves prostrate upon the ground, and I 
could hear the sigh, the long breath of awe that came 
from the multitude : for the priests had burst out anew, 
with a cry of melodious triumph, and the words they 
uttered in so loud and strong a voice were these — 

The goddess is with us ! She is in our midst ! 
Fall down, O people, and Avorship ! ” 

At this moment the figure Avhich stood between me 
and the priest Agmahd turned and smiled into my face. 

‘‘Now my chosen servant,” slie said, “I must ask 
jour service. I have paid you beforehand that you 





TEE WHITE LOTUS, 


97 


might not hesitate. But do not fear. You ^hall be 
paid again and that doubly. Give me your hands. 
Place your lips upon my forehead, and fear not, move 
not, utter no cry, whatsoever faintness, whatsoever 
tremor come upon thee. Thy life will become mine. 
I shall draw it from thee: but I shall return it. Is it 
not precious ? Do not fear.’’ 

I obeyed her without hesitation, yet with dread un- 
imaginable. But I could not resist her will. I knew 
myself her slave. Her cold hands clasped mine, and in- 
stantly it seemed that they were no longer soft, but had 
become rivets of steel, which held me fast and were 
inexorable. Impelled by my sense of helplessness, I 
dared the glitter of these terrible eyes, and drew close 
to her. I longed for death to release me, but I could 
hope for no other help. I placed my lips upon her 
forehead. The vapor from the lamps and vessels had 
filled my brain with a strange sleepiness, and I was 
dull and heavy. But now, as my lips touched her 
forehead, which scorched them, I knew not whether 
with cold or heat, a frenzied sense of joy, of lightness, 
of almost insane delight filled me. I knew myself no 
longer ; I was swayed and dominated by a surging sea 
of emotions which were not my own. They swept 
through me, and their rush appeared to wash away my 
individuality utterly, and, as it then seemed, for ever. 
Yet I was not unconscious; my consciousness grew 
momently more intense and awake. Then, in one 
strange second, I forgot the lost individuality — I knew 
that I was living in the brain, in the heart, in the 
essence of that being who had so utterly dominated 
me. A wild cry, instantly hushed, rang out from the 
people. They saw their goddess. And I, looking 


98 


THE WHITE LOTUS. 


down, saw at my feet the seemingly dead form of a 
young priest, robed in white garments, gold-embroid- 
ered. I paused for one instant, in my joy of power to 
wonder, Was he dead ? 




CHAPTER IV. 

COULD see the great multitude which was 
on each side clearly ; a light fell upon them 
which they did not perceive. It was 
not the starlight by which they saw, but a 
brilliance that came not from the heavens but from my 
eyes. I saw their hearts — I saw not their bodies but 
themselves. I recognized my servants, and my soul 
lifted itself as I perceived that nearly all of this multi- 
tude were ready to serve me. Mine was a worthy 
army ; they would obey, not from duty but desire. 

I saw in each heart what was its hunger, and I knew 
that I could feed it. One long moment I remained 
visible ; then I left my chosen servants. I bade them 
draw near to the shore ; for now that I was no longer 
intent upon making myself seen by these dull eyes 
of men, I could speak to and touch those whom I 
chose. The strong life of the young priest was enough 
to feed the lamp of physical power for some time if I 
did not use it too swiftly. 

I stepped upon the shore, and moved among the 
people, speaking into the ear of each the secret of his 
heart — more, I told him how to obtain that which he 
only thought of silently. No man or woman was with- 
out some longing which shame would have held them 




100 


THE IDYLL OF 


forever from uttering even to a confessor. But I saw 
it, and made it no longer a thing of shame, and show- 
ed how small an effort of will, how slight a knowledge 
was needed for the first step in self-gratification. All 
through the throng I went, hither and thither, and as 
I passed I left a maddened and impassioned crowd 
behind me. At length the intoxication which my 
presence produced could no longer be held in check. 
With one voice the people burst out into a wild song 
that thrilled my blood, and made it burn within me. 
Have I not heard this song under other skies, sung in 
the voices and languages of all peoples ? Have I not 
heard it from peoples who are long since extinct and 
forgotten ? Shall I not hear it from peoples whose 
dwelling-places are not yet created ? It is my song ! 
It gives me life ! Uttered silently in one heart, it is 
the cry of the unspoken passion, the hidden madness 
of self. When it comes from the throat of the multi- 
tude, shame is gone and concealment at an end. Then 
it is the frenzied utterance of the orgie, the outcry of 
the devotees of pleasure. 

My work was done. I had lit a great fire which 
raged on like the fire in the forest. I turned back to 
the sacred boat where it awaited me. Motionless they 
stood there, waiting my return, those my chosen ser- 
vants, the high priests of the temple. Ah, my mighty 
ones in passion ! Kings in lust ! Monarchs in desire ! 

And the young priest — was he still there ? Still 
looking like one dead? Yes, he lay motionless, pallid, 
in the midst of the circle formed by the high priests, 
lying at the feet of Agmahd, who stood here alone. 

As this thought came to me, I seemed suddenly to 
withdraw myself in some mysterious way from the sea 


THE WHITE LOTUS. 


101 


of passion in which I had been submerged. I knew 
myself again — that I was not the goddess, but had 
been only absorbed by her, sucked up into her embrac- 
ing personality. Now I was again separated from her. 
But I did not return to that pale shape which so life- 
lessly lay upon the deck of the sacred boat. I was in 
the temple ; I was in darkness ; yet I knew that I was 
in the holy of holies. 

A light came in the darkness. I looked, and, lo ! 
the iniier cave was full of light ; and within it stood 
the Lady of the Lotus. 

I was at the door of the inner cave, close to her, 
within the glance of her eyes. I tried to escape— I 
tried to turn — I could not. I trembled as I had never 
trembled before even with horror or dread. 

For she stood silently, her eyes upon me. And I 
saw that they were full of a great anger. And she 
who had been to me a tender friend, gentle as a kind 
mother, now stood in her majesty before me, and I 
knew that I had angered a god the most to be dreaded 
of all that are known to men. 

‘‘Was it for this, O Sensa ! beloved of the gods! 
that thou wert born ? Was it for this that thine eyes 
were opened and thy senses made clear to perceive ? 
Thou knowest it was not ; yet those seeing eyes and 
those swift senses have at last served their master, and 
shown thee who and what it is thou hast been serving. 
Wilt thou serve her always? Now that thou art a 
man, choose ! Art thou fallen so low that thou wilt be 
a slave forever ? Go, then ! I have come to cleanse 
my sanctuary. I will endure no longer. It shall be 
silent, and the people shall not know that any gods 
exist, rather than that they shall be lied to by false lips, 


102 


THE WHITE LOTUS. 


and tempted by the darkness. Go ! None shall enter 
here again. I close the door ! The sanctuary is dumb, 
and knows no voice. I sit here alone and silent; yea, 
through the ages I will dwell here without speech, and 
the people shall say I am dead. Be it so ! In •the ages 
to come my children will rise again, and the darkness 
shall break. Go! Thou hast chosen! Fall! Thy 
estate is lost. Leave me to my silence ! ” 

She raised her hand with a gesture that bade me 
leave her. It was so imperative, so royal, that I could 
not disobey. I turned, I drooped my head, I went 
with sad steps to the outer door of tlie sanctuary. Yet 
I could not open it ; I could not pass out; I could ad- 
vance no further. My heart turned sick within me 
and held me back. I fell on my knees and cried out 
in a voice of agony, Mother ! Queen and Mother ! ” 
A moment passed in an awful silence , I waited, I 
knew not for what. My soul was hungry and desper- 
ate. An awful memory came to me in the darkness and 
silence. I saw in the past not only pleasure, but deeds. 
I saw that I had done these blindly, accepting the stupe- 
faction of rny soul as men accept the dulness of wine. 
And I had done the woi'k given me to do in a stupor, 
thinking not of it, but of the rewards, of each pleasure 
that was to come. I had been the mouthpiece, the or- 
acle of her, that black soul, whom now I had seen, and 
whom now I knew. The past grew so terrible, so pres- 
ent, so fierce in its denunciation, that again I cried 
out in the darkness, ‘‘ Mother ! Save me ! ” 

A touch came on my hand and on my face. I heard 
a voice in my ear and in my heart, Thou art saved. 
Be strong.” And the light came upon my eyes, but I 
could not see, for a rain of tears washed from them the 
frightful visions they had seen. 



CHAPTER V, 



WAS no longer in the sanctuary. I felt 
the air on my face. I opened my eyes and 
saw the sky above me, and the shining 
stars in its depth. I was lying prostrate, 
and I felt strangely weary. Yet I was roused by the 
sound of a thousand voices, whose cries and songs 
struck on my ears. What could this be ? 

I raised myself. I was in the midst of the circle of 
priests, of the ten high-priests. Agmahd stood beside 
me ; he was watching me. My eyes fixed on his face, 
and I could not look away. Pitiless, heartless, soul- 
less ? Had I feared him? This image, this unhuman 
being? I feared him no longer. I looked round at 
the priests who surrounded me. I read their faces ; 
they were absorbed, self-conscious. Each and all were 
bitten and eaten by one deep desire, one hunger for 
gratification, which he cherished like a serpent, next 
his heart. I could no longer fear these men. I had 
seen the light. I was strong. 

I rose to my feet. I looked round at the multitudes 
who crowded the banks of the river, beneatli the clear 
sky. I understood then the strange voices I had heard. 
The people were mad ; some with wine, some with 



104 


THE IDYLL OF 


love, some with absolute frenzy. Numbers of small 
boats had crowded the water ; the people had come in 
these to make offerings to the goddess whom they 
adored, and whom to-night they had seen, and heard, 
and felt. The sacred boat on which 1 stood was 
weighted and heaped with the offerings the people had 
flung into it, standing up in their low vessels, their 
rafts, by the side of ours. Gold and silver, jewels, and 
vessels of gold set with shining stones. Agmahd 
looked at these things, and T saw the smile on his lips. 
These riches might feed the temple, but for hi ms-elf it 
was very different jewels he desired and worked for. 
My soul spoke suddenly unawares. I could look on 
and be silent no longer. I spoke in a loud voice, and 
commanded the people to hear me, and immediately 
there was a stillness which grew till it sp)read over the 
multitude. 

‘‘Listen to me, you that are worshippers here, of the 
goddess. What goddess is it you worship ? Can you 
not tell by the words she whispers into your hearts? 
Look within, and if she has seared you with the fierce 
heat of passion, know she is no true god ! For there 
is no truth save in wisdom. Listen, and I will speak 
to you words that have been uttered in the sanctuary, 
and breathed by the spirit of light, our Queen Mother. 
Know that in virtue, in true thoughts, in true deeds, 
only can you find peace. Is this dark orgie a fit sur- 
rounding for the goddess of truth ? Are you her 
worshippers, who are drunk with wine and passion 
here beneath the open sky? You with wild words of 
impiety and frenzied songs on your lips, and thoughts 
of shame at your hearts, ready to spring boldly into 
deeds ? No ! down on your knees, and lift your hands 


THE WHITE LOTUS. 


105 


to heaven, and ask that beneficent spirit, our Queen of 
wisdom, who broods over you with wide wings of love, 
to forgive your shamelessness, to help you in a new 
effort. Hear me. I will pray to her, for I see her in 
her splendor. Speak to her the words I utter, and 
she shall surely listen, for she loves you even though 
you offend ” 

A burst of melody, a number of strong voices sing- 
ing, drowned my voice. The priests had burst out 
into song with the rich music of a hymn. The people, 
swayed by my voice and words, had in masses fallen 
upon their knees. Now, intoxicated by the music, 
they sang the hymn with fervor, and the volume of 
sound rose majestically into the sky. A strong sweet 
scent entered my nostrils. I turned from it with 
dislike, but already it had done its work. I felt my 
brain swoon. 

‘‘ He is in an ecstasy,” said Kamen Baka. 

He is mad,” I heard uttered in another voice — a 
voice so cold, so enraged, I hardly recognized it. Yet 
I knew it was Agmahd who spoke. 

I strove to answer him, for I was inspired in all I 
did by a new and strange courage, and I knew nothing 
of fear. But already the stupefying vapor had done 
its work. I was dumb, as in sleep ; my head grew 
heavy. In a few seconds I was asleep. 




CHAPTER VI. 

I awoke I was in my old chamber in the 
pie ; the one in which my first boyish 
ors came to me. 

was very tired ; so tired that the first 
sensation I experienced was that of intolerable weari- 
ness, which numbed all my body. I lay still a little 
while, thinking only of my discomfort. 

Then suddenly the events of yesterday came into my 
memory. It was like the rising of the sun. I had found 
her again, my Queen Mother, and she had taken me 
back to her protection. 

I rose, forgetting my pain and weariness. It was 
just dawn, and through the high window the faint gray 
light came softly into my room. It was brilliant with 
rich material and rich embroidery ; full of strange and 
beautiful things which made it seem like a chamber for 
a prince. But for its peculiar shape and the high 
window, it could hardly have been recognized as the 
room which in my childhood had been made a garden 
of flowers for my pleasure. 

The air within seemed to me heavy and dull ; I long- 
ed to be outside, in the air, sweet with the newness of 
morning ; for I felt that I too needed to be new-made 



THE WHITE LOTUS. 


107 


and strong with the strength of youth. And here the 
perfumed atmosphere, the heavy draperies and weight 
of luxury, oppressed me. 

I lifted the curtain and crossed the great room which 
was next mine. It was empty and silent; so was the 
wide corridor. I went softly on through the long cor- 
ridors, till I reached that in which the gate opened to 
the garden. Through the iron grating I could see the 
gleam of the grass as I approached it. Ah, that beauti- 
ful garden ! Oh, to bathe in that sweet water of the 
lily tank ! 

But the iron door was fast locked ; I could but 
look through at the grass and sky and flowers, and 
drink the sweet air in through the narrow openings. 
Suddenly I saw Seboua approaching down one of the 
garden walks. He came straight to the iron door with- 
in which I stood. 

‘‘Seboua ! ” I cried. 

“ Ah, thou art here,” he said, speaking in his rough 
tones. “The man and the child are alike. But no 
longer may Seboua be thy friend. I have failed, and I 
may not try again. I angered both my masters when 
you were a child ; I could not hold you fast for either. 
Be it so ; you must now stand alone.” 

“ Can you not open the gate ? ” was all my answer. ^ 

“No,” he said ; “ and I doubt if it will ever be 
opened for thee again. What matters it ? Art thou 
not the favorite priest of the temple, the darling, the 
cherished one ? ” 

“No,” I answered, “ I am that no longer. They 
already say I am mad. They will say it again to-day.” 

Seboua looked at me earnestly. “ They will kill you ! ” 
he said in a low voice full of tenderness and pity. 


108 


THE IDYLL OF 


They cannot,” I answered, smiling. My Queen 
will protect me. I must live till I have spoken all she 
wishes. Then, I care not.” 

Seboua raised his hand from where it had remained 
hidden in the folds of his black dress. He held in it a 
bud of the lotus flower that lay in a green leaf which 
seemed its bed. 

Take it,” he said. “ It is for thee ; it speaks a 
language that thou wilt understand. Take it, and may 
good go with thee. I that am dumb, save in common 
speech, yet am worthy to be a messenger. That makes 
me glad. But thou mayst rejoice, for thou canst hear 
and speak, learn and teach.” 

Immediately he was gone ; while he had been speak- 
ing he had pushed the flower to me through one of the 
narrow openings of the grating. I drew it towards me 
carefully. I held it now in my hands ; I was content. 
I needed nothing else. 

I went back to my room and sat down, holding the 
flower in my hand. It was the same thing over again 
as when I had, long ago, a mere child, sat in this same 
chamber, holding a lily and gazing into its centre. I 
had a friend, a guide ; a union with that unseen Mother 
of grace. But now I knew the value of what I held ; 
then I did not. Was it possible that it would be again 
taken from me so easily ? Surely no. 

For I could understand its language now. Then it 
spoke to me of nothing save its own beauty ; now it 
opened my eyes, and I saw ; it unsealed my ears, and 
I heard. 

A circle was round me ; such as had surrounded me 
when I had taught, unkiiowinglj^ in the temple. These 
were priests, white-robed, as those had been who knelt 


THE WHITE LOTUS. 


109 


and worshipped me. But these did not kneel ; they 
stood and gazed down upon me with profound eyes of 
pity and love. Some were old men, stately and strong ; 
some wore young and slender, with faces of fresh light. 
I looked round in awe, and trembled with hope and joy. 

I knew, without any words to tell me, what brother- 
hood this was. These were my predecessors, the priests 
of the sanctuary, the seers, the chosen servants of the 
Lily Queen. I saw that they had succeeded each to 
each, keeping sacredly the guardianship of the holy of 
holies since first it was shaped out of the great rock, 
against which the temple rested. 

Art ready to learn ? ” said one to me — one whose 
breath seemed to me to be drawn from long-forgotten 
ages. 

“ I am ready,” I said ; and knelt upon the ground in 
the centre of that strange, holy circle. My body fell, 
yet my spirit seemed to soar. Though I knelt, I knew 
I was held up in soul by those who surrounded me. 
Henceforth they were my brethren. 

“Sit thou there,” he said, pointing to my couch, “and 
I will talk with thee.” 

I rose, and turning to go to the couch, saw that I 
was alone with this one who spoke to me. The others 
had left us. He came and sat beside me, and began to 
speak. He poured into my heart the wisdom of the 
dead ages ; wisdom which lives, forever, and is young 
when the race of its early disciples is no longer even a 
memory. My heart grew green with the freshness of 
this ancient knowledge and truth. 

Throughout that day he sat beside me and taught. 
At night he touched my forehead with his hands and 
left me. As I lay down to sleep, I recollected that I 


110 


THE IDYLL OF 


had seen none but my teacher since yesterday, nor had 
I tasted food. Yet I was not wearj^ with learning, 
nor was I faint. I laid my flower beside me, and slept 
quietly. 

When I awoke I started up, fancying some one 
touched my flower. But I was alone, and my flower 
was safe. A table stood near the heavy curtain which 
separated my room from the next ; on this table stood 
food ; milk and cakes. All yesterday I had not eaten : I 
was glad now of the food. I put my flower within my 
dress, and went to the table. I drank the milk and 
ate the cakes ; and then, with new strength in me, I 
turned to go to my couch, and there meditate earnestly 
on what I had learned yesterday, for I knew that these 
were golden seeds which must bear fruits of glory. 

But I stood still and my heart sank within me; for 
again I was surrounded by the beautiful circle. He 
who had taught me yesterday, looked at me and smiled, 
but he did not speak. Another approached me, took 
my hand and led me to the couch, and I was alone with 
him. 

Alone, yet not alone, and never to be any longer 
alone, for he took my heart and soul, and showed them 
to me in their nakedness, unsoftened by any fancied 
sanctity. He took my past, and showed it to me in its 
simple, dark, unbeautiful poverty; that past which 
might have been so rich. Until now, it seemed to me 
I had been living in unconsciousness. Now, I was 
guided through my own life again, and bidden regard 
it with clear vision. The chambers I passed through 
were dark and dreary ; some of them were full of hor- 
rors. For now I saw tliat I had been won by the magic 
which I myself had interpreted to Kamen Baka. Like 


THE WHITE LOTUS, 


111 


the others, I had existed for desire and its satisfaction. 
And steeped in the joys of pleasure, of beauty, I had 
been as one intoxicated, and knew not all that I did. 
Remembering my past, I saw the meaning of Seboua’s 
words, which at the time I hardly understood. I had 
indeed been the darling of the temple, for when my 
body was steeped in pleasure, and silenced in the dim 
sleep of satiety, my lips and voice had become docile 
to the will of that dark mistress. Through my physical 
powers she made known her wishes, and obtained the 
service of those slaves who had bartered their all for the 
sake of gratification. By her fierce and terrible insight 
into the dark caverns of men’s souls, she saw their 
needs, and with my speech she showed them how to 
obtain that which they longed for. 

As I sat there, dumb and amazed at the visions 
which passed through my awakened memory, I saw 
myself first, a mere child, lulled from terror and alarm 
by pleasure. I saw myself within the temple, in its 
inner sanctuary, a creature helpless, a tool, a mere in- 
strument played upon mercilessly. I saw myself later, 
a youth fresh and beautiful, lying unconscious on the 
deck of the sacred boat, rising in the frenzy of uncon- 
sciousness, and uttering strange words. I saw myself 
later, grown pale and faint, yet always the willing in- 
strument, although the soul was beginning to stir and 
weary the body with its struggle ; and now I saw that 
the soul had awakened, had touched its mother, the 
queen of light, and could never again be silenced. 

The night came, and my teacher left me. None else 
had come to my chamber ; no food had been brought 
to me since the early morning. I was faint with the 
terrible sights which I had seen in this short day. I 


112 


THE WHITE LOTUS. 


determined to go in search of the food I needed. I 
lifted the heavy curtain that covered the archway, 
which led into the great room beyond. A door was 
there — a massive door — such as might close the portal 
of a dungeon. Then I understood I was a prisoner, 
and now that I had recovered from my weakness and 
excitement, I was to have no food. Agmahd had seen 
that my spirit had awakened; he had determined to 
kill it within me, and preserve the mere broken body 
for his purpose. 

I lay down upon my couch, and fell asleep with the 
drooping lily-bud upon my lips. 

When I awoke, one stood beside me whom I knew 
tx) be my new teacher. I had met his smile when I 
had seen the beautiful circle around me. I sprang up 
gladly; from him I looked for encouragement. He 
came and sat beside me, and took my hand in his. 

And then I knew that his smile was the light of a 
great peace. He had died in this chamber — died for 
the truth. He called me brotlier, and suddenly I be- 
came aware that the roses of my life had blown and 
fallen, and passed away forever. I had to live for the 
truth in the light of the pure spirit, and no suffering 
must make me afraid, and from the moment that his 
hand touched mine, I knew that no suffering could 
make me afraid. Until now, pain had always blinded 
me with terror, but now I knew that I could meet and 
grasp it with strong hands unterrified. I sank to sleep 
that night in an ecstasy ; I knew not whether I waked 
or dreamed ; but I knew that this my brother, whose 
physical life had been torn from him in the long ages 
past, had poured the strength of his fiery sotil into 
mine, and that I could never lose it again. 



CHAPTER VII. 

N the morrow when my eyes opened my bed 
was surrounded by the beautiful circle. 
They regarded me with grave looks ; I saw 
no smile on any face ; but the infinite 
tenderness which I felt from them gave me strength, 
I rose and knelt beside my couch, for I saw that some 
great moment was approaching. 

The youngest and the brightest of them all left the 
circle and approached me. He knelt beside me and 
clasped my hands, holding within them the faded lotus- 
blossom which lay upon my pillow. 

I looked up — the others were gone. I regarded my 
companion. He was silent ; his eyes were fixed on me. 
How young he was and beautiful ! Earth had left no 
soil on his spirit. I knew that its stain must be on 
mine until in the course of ages I had washed it clean 
again. I felt a fear of this my companion, he was so 
white and spotless. 

As we remained thus in silence a soft voice feH on 
my ear. 

‘‘ Look not up yet,” whispered he who knelt at my 
side. 

“ Twin stars of the evening, thou the last of the long 



114 


THE IDYLL OF 


line of seers who have made the wisdom of the temple 
and crowned the greatness of Egypt with glory ! The 
niglit is at hand, and the darkness must fall and hide 
the earth from the beauty of the heavens above it. 
Yet the truth shall be left with my people, the ignorant 
children of earth. And it is for you to leave behind 
you a burning light, a record for all time which men 
shall look at and wonder at in ages hence. The record 
of your lives, and of the truth which inspired you, shall 
go to other races, in other parts of the dim earth, to a 
people who have only heard of the light, who have 
never seen it. Be strong, for your work is great. 
Thou, my child of the snowy soul, thou hadst not 
strength to battle alone with the growing darkness ; 
but now, give of thy faith and purity to this one, whose 
wings are smirched with stains of the earth, but who 
has gathered from that dark contact strength for the 
coming battle. Fight thou to the last for thy Queen 
Mother. Speak to my people, and tell them of the 
great truths ; tell them that the soul lives and is blessed, 
unless they drown it in degradation ^ tell them there is 
freedom and peace for all who will free themselves 
from desires; tell them to look to me and find rest in 
my love ; tell them there is the lotus-bloom in every 
human soul, and that it will open wide to the light 
unless they poison its roots ; tell them to live in inno- 
cence and seek after truth, and I will come and walk 
in their midst, and show them the way into that place 
of peace where all is beauty and all are content. Tell 
them I love my children, and would come and dwell in 
their homes and bring that content which is more than 
any prosperity, even unto these their hearths of the 
earth. Tell them this in a voice like a trumpet-call, 


THE WHITE LOTUS. 


115 


which cannot be misunderstood. Save those who will 
hear, and make my temple once more a dwelling for 
the Spirit of Truth. The temple must fall, but it shall 
not fall in iniquity. Egypt must decay ; but it shall 
not decay in ignorance. It shall hear a voice it cannot 
forget ; and the words which that voice utters shall be 
the hidden heirloom of ages, and shall again be spoken 
under another sky, and herald the dawn which must 
break through the long blackness. Thou, my youngest, 
thou who art both strong and weak, prepare ! The 
struggle is at hand ; do not flinch. One duty is thine ; 
to teach the people. Do not fear that wisdom sliall 
fail thy tongue. I, who am Wisdom, will speak in thy 
voice. I, who am Wisdom, will be at thy side. Look 
up, my child, and gather strength.” 

I raised my eyes, and as I did so felt the tightened 
grasp of the hand of my companion, who knelt at my 
side. I understood that he desired to give me courage 
to face the blinding glory which was before my eyes. 

She stood before us, and I saw her as the flower sees 
the sun which feeds it. I saw her without disguise or 
veil. The fair woman who had soothed my boyish 
tears was lost in the god, the glory of whose presence 
filled my soul with a burning that seemed to me like 
death. Yet I lived ; I saw ; I understood. 




CHAPTER VIIL 

HE beautiful young priest rose and stood 
beside me, while 1 still gazed upon the 
glory. 

Hear me, my brother,” he said. 
“ There are three truths which are absolute, and which 
cannot be lost, but yet may remain silent for lack of 
speech. 

The soul of man is immortal, and its future is the 
future of a thing whose growth and splendor has no 
limit. 

“ The principle which gives life dwells in us, and 
without us, is undying and eternally beneficent, is not 
heard or seen, or smelt, but is perceived by the man 
Avho desires perception. 

“ Each man is his own absolute lawgiver, the dis- 
penser of glory or gloom to himself ; the decreer of his 
life, his reward, his punishment. 

These truths, which are as great as is life itself, 
are as simple as the simplest mind of man. Feed the 
hungry with them. Farewell. It is sundown. They 
will come 'for you ; be thou ready.” 

He was gone. But the glory did not fade from be- 

116 



THE WHITE LOTUS. 


117 


fore my eyes. I saw the truth. I saw the light. I 
remained, holding the vision with my passionate regard. 

Some one touched me. I was awakened and stirred 
immediately by a sudden startling sense that the hour 
of battle had come. I rose and looked round. Agmahd 
stood beside me. He looked very serious; his face 
was less cold than was usual ; there was a fire in his 
eyes such as I had never seen there before. 

‘‘ Sensa,” he said in a low voice, very clear, that 
seemed like a knife, ^‘art thou prepared? To-night is 
tlie last night of the Great Festival. I need your ser- 
vice. When last you were with us you were mad ; 
your brain was frenzied with the follies of your own 
conceit. I demand your obedience now, as you have 
liitherto given it, and to-night you are needed, for a 
great miracle has to be worked. You must be passive, 
else you will suffer. The Ten have determined that, 
unless you are obedient as hitherto, you must die. You 
are too well versed in all we know to live, unless you 
are one of us. Your choice lies plain before you. 
Make it quickly.” 

It is made,” I answered. 

He looked at me very earnestly. I read his thought, 
and saw that he had expected to find me sad with 
solitude, sick with the long fast, and broken in spirit. 
Instead, I stood erect, unexhausted, filled with fear- 
lessness; I felt that the light was in my soul, that the 
great army of the glorious ones stood behind me. 

“ I have no fear of death,” I answered ; ‘‘ and I will 
no longer be the tool of men who are killing the royal 
religion of Egypt, the great and only religion of truth, 
for the benefit of their own ambitions and desires. I 
have seen and understood your miracles and the teach- 


118 


THE IDYLL OF 


ings which you give to the people ; I will aid you no 
longer. I have said.” 

Agmahd stood silent, regarding me. His face grew 
whiter and more rigid, as though cut in marble. I re- 
membered his words that night in the inner sanctuary, 
when he said, “ I renounce my humanity.” I saw it 
was so, that the renunciation was complete. I could 
look for no mercy ; I had to deal not with man, but 
with a shape animated by a dominant and absolutely 
selfish will. 

After a moment’s pause he spoke, very calmly— 

Be it so. The Ten shall hear your words and 
answer them ; you have a right to be present at their 
deliberations ; you are yourself as high in the temple 
as I myself. It will be a trial of strength against 
strength, of will against will. I warn you that you 
will suffer.” 

He turned away and left me, moving with that slow 
and stately step which had so fascinated me when a 
child. 

I sat down upon my couch and waited. I was not 
afraid ; but I could not think or refiect. I was con- 
scious that a moment was at hand which would need 
all my strength ; and I remained without motion and 
without thought, reserving all the force I possessed. 

A star rose in front of me, a gleaming star, which 
seemed to me shaped like the full-blown lotus flower. 
Excited and dazzled, I rose and sprang towards it. It 
moved from me — I would not lose it, but followed 
eagerly. It passed through the doorway of my room 
into the corridor ; I found that the door opened at my 
touch. I did not stay to wonder why it was unlocked, 
but followed the star and its light, which momently 


THE WHITE LOTUS. 


119 


grew clearer, and its shape grew more defined ; I saw 
the petals of the royal white flower, and from its 
yellow centre streamed the light that led me. 

Swiftly and eagerly I went down the wide dim cor- 
ridor. The great door of the temple was open, and 
the star passed through it into the outer air. I too 
went out of the temple door, and found myself in the 
avenue of strange statues. Suddenly I became aware 
that there was a presence at the outer gate which called 
me. I fled down the long avenue with feet that knew 
not whither they led me ; yet I knew that I must go. 
The great gates were locked-, but, so close to them 
that I felt as though I were in the midst of it, was a 
great crowd, a mass of people. They were awaiting 
the great ceremony, the final glory of the festival, 
which to-night was to take place at the portals of the 
temple itself. I looked up and saw the Queen Mother 
standing beside me. She had in her hand a flaming 
torch, and I knew that its light had formed the star 
which guided me hither. She it was, then, the light of 
life, who had led me. She smiled and was, in an in- 
stant, gone ; I was alone with my knowledge ; and the 
people, crowded together and plunged in ignorance, 
waited at the gates to be taught of the priests. 

I remembered the words of my predecessor, my bro- 
ther, who had given me the three truths for the people. 

I lifted up my voice and spoke ; my words carried me 
on as though they were waves, and my emotion grew 
into a great sea upon which I was lifted ; and as I looked 
into the eager eyes and rapt wondering faces before me, 
I knew that the people also were being swept along on 
that swift tide. My heart swelled with the delight of 


120 


THE IDYLL OF 


speech, of giving utterance to the great truths which 
had become my own. 

At last I began to tell them how I had caught fire t 
from the torch of holiness, and was resolved to enter 
upon a true life of devotion to wisdom, and to discard 
all the luxury which surrounded the priestly life, and to 
put aside forever all desires but those which belong to 
the soul. I cried aloud, praying all those who felt the 
light kindle within them, to enter upon a similar path, 
even in the midst of their life in the city or on the mount- 
ains. I told them that it was unnecessary because men 
bought and sold in the streets, that they should utterly 
forget and drown the divine essence within them. I 
bade them burn out by the light of the spirit the grosser 
desires of the flesh which held them back from the true 
doctrine, and sent them in throngs as devotees to the 
shrine of the Queen of Desire. 

I paused suddenly with a heavy sense of weariness and 
exhaustion. I became aware that some one stood on 
each side of me ; an instant later, I saw that I was 
surrounded. The ten high priests had formed a circle 
around me. Kamen Baka stood facing me, and fixed 
his eyes on mine. 

I cried out aloud, standing there in the midst of this 
circle — 

O, people of Egypt, remember my words I Never 
again may you hear the messenger of the mother of our 
life, the mother of the God of Truth. She has spoken. 

Go to your homes and write her words on tablets, 
and grave them on stones, that people yet unborn may 
read them and repeat them to your children, that they 
shall know of the wisdom. Go, and stay not to witness 
the sacrilege of the temple which is to-night to be com- 


THE WHITE LOTUS. 


121 


mitted. The priests of the goddess desecrate her tem- 
ple with madness and lust and rich filling of all desires. 
Listen not to their words, but go to your homes and 
ask of your own hearts their lesson.’’ 

My strength was gone. I could utter no word more. 
With drooped head and weary limbs, I obeyed the men- 
acing circle which surrounded me, and turned my steps 
towards the temple. 

In silence we moved up the avenue, and entered the 
doorway. Within it we paused. Kamen Baka turned 
and looked back down the avenue. 

“ The people murmur,” he said. 

Again we moved on down the great corridor. 
Agmahd came out of a doorway, and stood before us. 

‘‘ Is it so ? ” he said in a strange voice. He knew 
what had happened by the group he regarded. 

“What shall be done?” said Kamen Baka. “He 
betrays the secrets of the temple, and excites the people 
against us.” 

“ He will be a great loss,” said Agmahd, “ but he has 
become too dangerous. He must die. Speak I well, 
brethren ? ” 

A faint murmur passed round me from lip to lip. 
Every voice was with Agmahd. 

“ The people murmur at the gate,” repeated Kamen 
Baka. 

“ Go to them,” said Agmahd ; “tell them this is a 
night of sacrifice, and the goddess will herself speak 
with her own voice.” 

Kamen Baka left the circle, and Agmahd immediately 
took his place. 

I stood motionless, silent. I dimly understood that 
my fate was sealed, but I neither knew nor desired to 


122 


THE WHITE LOTUS. 


ask in what way I was to die. I knew myself to be 
utterly helpless in the hands of the high priests. There 
was no appeal from their authority, and the crowd of 
inferior priests obeyed them as slaves. I, one alone, 
was helpless amid this crowd, and under this absolute 
authority. I did not fear death, and I thought it due 
to the Queen Mother that her servant should go to her 
with all gladness. It was my last testimony on earth 
to her love. 



CHAPTER IX. 



« » « -» 


WAS taken into my own chamber, and there 
left alone. I lay down upon my couch and 
fell asleep, for I was very weary, and I was 
not afraid , it seemed to me that under my 
head was the tender arm of the Lady of the Lotus. 

But my sleep was short. I was plunged in a deep 
unconsciousness, that was too sweet for any dream to 
enter, when suddenly I was roused by a vivid sense of 
being no longer alone. I awoke to find myself in dark- 
ness and silence, but I recognized the sensation. I 
knew I was surrounded by a great crowd. I waited 
motionless with watchful eyes for the light, wondering 
what presences it would reveal to me. 

Then I became aware of something I had never felt 
before. I was not unconscious, 3"et I was helpless as 
though without sense or knowledge. I was not motion- 
less from indifference or peacefulness. I desired to 
rise and demand that light should be brought, but I 
could neither move nor utter any sound. Some fierce 
will was battling with mine, so strong that I was all 
but utterly mastered, yet I struggled and would not 




124 


THE IDYLL OF 


yield. I was determined not to be a blind slave, over- 
powered in the darkness by an unseen adversary. 

It became terrible, this fight for supremacy. It be- 
came so fierce that at last I knew it was a fight for my 
life. The power that weighed me down desired to kill. 
What was it, who was it, that endeavored to draw my 
breath from out my body ? 

At last — I cannot tell how long this intense silent 
warfare was waged — at last the light came flashing 
round me on every side, as torch was lighted from 
torch. I saw dimly, for my sight was faint. I saw 
that I was in the great corridor before the door of the 
sanctuary, lying upon the couch where I had played 
with the strange phantom-child who first taught me 
pleasure. I lay upon it outstretched as I had lain on 
my own couch in sleep. As when it had been used in 
the ceremonial before, so now it was covered with roses 
— large, rich, voluptuous, crimson and blood-red roses ; 
thousands lay upon and about the couch, and their 
strong perfume overpowered my faint senses. I was 
clothed strangely in a thin white linen robe, whereon 
were embroideries, such as until now I had never seen, 
hieroglyphs worked in thick, dark, red silk. At my 
side was a stream of red blood, which flowed from the 
couch into a beautiful vessel that stood upon the 
ground amid a heap of roses. I looked at this a while 
in idle curiosity, until on a sudden the knowledge came 
to me that this was my life’s blood flowing away. 

I raised my eyes, and saw that I was surrounded by 
the Ten. Their gaze was all fixed on me, their coun- 
tenances were implacable. I knew then what that ter- 
rible will was with which I had done battle. It was 
their united resolution. Was it possible that I alone 


THE WHITE LOTUS. 


125 


could struggle against this band ? I knew not, yet I 
was not cast down. By one great effort I raised my- 
self on the couch. I was already weak from want of 
blood, but they could no longer keep me silent. I rose 
to my feet, and stood upon the couch, and looked past 
them to the crowd of priests beyond, and further still to 
the throng of people, who waited close-packed at the 
entrance of the great corridor, to see the promised 
miracle. 

I stood one instant, and thought I had power to speak, 
but I fell back helpless in my weakness. Yet a deep, 
profound, vivid happiness filled my soul, and suddenly 
I heard a murmur which rose and grew stronger. 

It is the young priest that taught at the gate ! He 
is good, he shall not die ! Let us save him ! ” 

The people had seen my face and knew me. A great 
rush was made in the sudden enthusiasm, and the crowd 
of priests was pressed towards the couch, so that the 
Ten were unable to remain around it. And as the 
wave of struggle came up towards the holy of holies, 
many of the priests rushed into the vacant space be- 
tween the couch and the door. And as they passed by 
in the confusion and surprise, I saw that the vessel 
which held my life was overturned and the red blood 
was ‘spilled at the door of the sanctuar}". The door 
opened; Agmahd stood within it ; he looked majestic 
in his impenetrable calm. He gazed upon the surging 
crowd before him. At his cold gaze the priests grew 
calmer and gathered strength to withstand a little 
longer the onrush of the crowd. The Ten drew to- 
gether again and with difficulty reached my couch and 
again formed a barrier about it. 

But they were too late. Already some of the people 


126 


THE WHITE LOTUS. 


had reached my side. I smiled dimly into their kindly 
roagli faces. Tears fell upon my face and penetrated 
my heart ; and then suddenly one caught my hand and 
clasped and kissed it, and wetted it with hot tears. 
Surely that touch thrilled my blood as did none other ! 
Then I heard a voice cry : It is my son — it is my son 
that is dead. He is killed. Who will give me back 
my son ? 

It was my mother who knelt at my side. I strained 
my fading sight and saw her. She was worn and 
weary, yet her face was good. And as I looked I saw 
behind her, overshadowing her, the Lady of the Lotus, 
standing there in the midst of the people ! And a 
gentle smile was on her mouth. 

My mother rose, and I saw a strange dignity in her 
face. 

“ They have killed his body,” she said, “ but they have 
not killed his soul. That is strong, for I saw it in his 
eyes as this moment they closed in death.” 




CHAPTER X. 

on my dim ears fell the sound of a great 
gh that came from the heart of the people. 
Lnd then I knew that my body did not die 
1 vain. 

But my soul lived. It was not only strong, it was 
indestructible. It had worked out its time of misery 
in that pale form ; it had escaped from the imprison- 
ment which so long had held it fast. But only to i*e- 
awaken in another, a strong, a beautiful and pure 
temple. 

As the great surging crowd, driven to fury by the 
resistance of the priests, pressed on menacingly, some 
victims to its rage fell around me. Close to my life- 
less form lay Agmalid, trampled to death by the en- 
raged people, and at my very side against the coucli on 
which I lay, Malen died, his breath pressed out from 
his beautiful form. As I hovered there in the strange 
consciousness of soul, I perceived tliese tainted spirits, 
dark with the lust and ambition which the Queen of 
Desire had kindled within them, forced into tliat circle 
of necessity from which there is no escape. Agmahd’s 
soul fled witli a fierce rush, like the dark passage of a 
bird of the night, and Malen, that young priest, who 




128 


THE IDYLL OF 


had led me to the city, followed him swiftly. He, who 
obedient to the rules of his order had preserved the 
purity of the body, was black within with ungratified 
and ceaseless desire, but his body lay a broken flower, 
fair as a lily when first it opens its bloom on the sur- 
face of the clear water. 

I felt that my Queen Mother held me fast in her 
tender grasp, that I might not escape from the scene of 
horror. 

‘‘ Return to your work,” she said ; ‘‘ it is yet unfin- 
ished. This is the new robe that you will wear, which 
will be your covering while you teach my people. 
This body is sinless, unstained and beautiful, although 
the soul that inhabited it is lost. But thou art my 
own. To come to me is to live through eternity in 
truth and knowledge. This is thy new garment.” 

I found that I was yet strong, not only in the spirit, 
but in physical life. New vigor came to me, my weari- 
ness was forgotten. I rose from the place, where but 
a minute since I had lain prostrate and lifeless. I rose, 
and standing hidden under the segis of my Queen, 
looked in horror at the scene around me. 

“ Go, Malen, go in safety,” she said. ‘‘ Thou art to 
live in the hearts of the people, thou wilt be to them 
an image and symbol of the glory. Thou wilt be again 
a martyr to my cause, one who will forever be remem- 
bered with love by the dusky children of Chemi. Yet, 
though thou diest in my service, thou shalt teach for 
ages to come among the ruins of this temple ; and 
though thou diest for me a hundred deaths, yet shalt 
thou live to teach my truths from the adytum of the 
new fane that shall arise in the distance of time.” 

I hurried away, and passed unnoticed through the 


THE WHITE LOTUS. 


129 


surging, furious crowd. The statues in the avenue 
were thrown down ; the temple gates were broken and 
destroyed. 

My soul was sad and yearned for peace. I looked 
with longing eyes to the quiet country where my peas- 
ant mother dwelled ; but she believed her son was 
dead. She would not know me in this new shape. I 
turned towards the city, now deserted by the maddened 
people. 

A wild shout from a thousand throats tore the air. 
I paused, and looking back, saw that the unchecked 
vengeance of a generation betrayed by its teachers, had 
indeed fallen upon the glorious old temple. Already 
it was desecrated, and its sinful inmates sacrificed. 
Soon it would be a ruin. 

I wandered through the empty streets of the city, 
and knew that here where I had drunk of pleasure, I 
must taste the joy of the worker. Here my voice must 
be heard unceasing!}". The truth, long driven from 
the degraded temple, must find its home in the heart of 
the people, in the streets of the city. Long time must 
pass before my sin should fall from me, and leave me 
stainless, pure, prepared for the perfect life towards 
which I labor. 

Since then, I live, change form, and live again ; yet 
know myself through the long ages as they pass. 

Egypt is dead, but her spirit lives, and the knowledge 
that was hers is still cherished in tliose souls who have 
remained true to the grand and mysterious past. They 
know that out of the profound blindness and inarticu- 
lateness of an age of unbelief shall arise the first signs 
of the splendor of the future. That which is to come 
is grander, more majestically mysterious than the past. 
9 


130 


THE IDYLL OF 


For as the whole life of humanity rises upward, by 
slow and imperceptible progress, its teachers drink their 
life from purer founts, and take their message from 
the soul of existence. The cry has sounded through the 
world. The truths are uttered in words. Waken, 
dark souls of the earth, who live with eyes upon the 
ground, raise those dim eyes and let perception enter. 
Life has in it more than the imagination of man can 
conceive. Seize boldly upon its mystery, and demand, 
in the obscure places of your own soul, light with which 
to illumine those dim recesses of individuality to which 
you have been blinded through a thousand existences. 

Though a land of dusky forms, Egypt stands as a 
white flower among other races of the earth, and the 
hieroglyph readers of the old hieratic writings, the pro- 
fessors, and the thinkers of the day will be unable to 
stain the petals of that grand lily blossom of our planet. 
They do not see the stem of the lily, and the sunlight 
shining down through the petals. They can see noth- 
ing of the real blossom, neither can they disfigure it by 
modern gardening, because it is out of their reach. It 
grows above the stature of man, and its bulb drinks 
deep from the river of life. 

It flowers in a world of growth to which man can 
only attain in his absolute moments of inspiration when 
he is indeed more than man. Therefore, though its 
lofty stem lifts itself from our world, it is not to be 
beheld or adequately described, save by one who is in 
truth so much above the stature of man that he can 
look down into the face of the flower, wherever it 
blossoms, whether in the East or the dark West. lie 
will there read the secrets of the controlling forces of 
the physical plane, and will see, written within it, the 


THE WHITE LOTUS. 


131 


science of mystic strength. He will learn how to ex- 
pound spiritual truths, and to enter into the life of his 
liighest self, and he can learn also how to hold within 
him the glory of that higher self, and yet to retain life 
upon this planet so long as it shall last, if need be ; to 
retain life in the vigor of manhood, till his entire work 
is completed, and he has taught the three truths to all 
who look for light. 






















EPITOME OF THEOSOPHICAL TEACHINGS 


AND 


ESOTRIC 



OSOPHY 


i 





; t.. \ ' /, 


. ->* 

'■I ^ . 

^i.\' 

V;.« 

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HINTS ON ESOTERIC THEOSOPHY. 


No. 1. 


Is Theosophy a Delusion ? 
Do the Brothers exist ? 


No. 1.— (LETTER FROM G— Y— LATE F. T. S. 
TO H— X— F. T. S.) 


My Dear Sir, 

I HAVE duly received your long and inter- 
esting letter of the , and have read it^ as well 

as its enclosures (Fragments of Occult Truth, the 
Rules of the Ladies’ Theosophical Society, and the ad- 
dress therein contained ; and Colonel Olcott’s letter of 
the 30th of September, 1881*) with the greatest pos- 
sible care. I have also re-read Mr. Sinnett’s Occult 
World,” and have given due consideration to all the 
many little circumstances related by you ; yet I am com- 
pelled to say that, knowing now, apparently, all that 
any of you know, I am far from convinced that the 
Theosophical Society has any real or reliable founda- 
tion. 


* Vide, p. 76. 


136 


HINTS ON ESOTERIC THEOSOPHY. 


Now please understand me at once. I am not one 
of the vulgar scoffers. I do not doubt that Madame 
Blavatsky is a lady by birth. I have seen the original 
letters from men like Prince Dondoukoff Korsakoff (as 
high an official in the Russian administration as Lord 
Ripon is in the British), and I know that she is well 
born and highly connected. I know, too, all about 
Colonel Olcott. I have read all the letters about him, 
including the late President of the United States’ auto- 
graph recommendation of him to all United States Min- 
isters and Consuls. So far as their antecedents are 
concerned I am perfectly satisfied. 

I know also that they never have made, and are never 
likely to make, any money out of this business : and 
that, on the contrary, they have both spent a good deal 
of money, out of their own private means, to enable the 
work of the Society to proceed. 

I see no reason to question the genuineness of the 
phenomena recorded in Mr. Sinnett’s work. They are 
similar in class to many of which I have had personal 
cognizance. As you know, without ever becoming a 
convert to their theories., I have, for the last twenty 
years, whenever I have had the opportunity, worked, 
both in Europe and America, in concert with spiritual- 
ists and some of their best mediums. 

I know all about mesmerism, so far as it is known to 
the West ; about Reichenbach’s researches, some of 
which I have verified ; and I have read many books 
treating of, or rather hinting at different phases of, 
Occultism. 


HINTS ON ESOTERIC THEOSOPHY. 


137 


There was nothing, therefore, d priori., revolting to 
my common sense, (as they are revolting to that of 
many men who have never read upon or })ersonally in- 
vestigated these questions), in the pretensions always 
set up by the founders, of the Theosophical Society, in 
every inner circle of this, of being the instruments of 
an august Brotherhood of Adepts. I by no means 
believed that any such Brotherhood existed. I w'as 
familiar with the popular traditionary history of the- 
Rosicrucians, the Illuminati, etc. I had often pored and 
pondered over Zanoni, and I was therefore at no loss to 
conceive sources from which fictitious ideas of such a 
Brotherhood might arise ; hut., on the other hand, I was 
too well aware of the very limited character of our 
knowledge of matters psychical, to think of pretending 
to gauge the possibilities of the universe. I did not 
believe in this Brotherhood, but I felt it might never- 
theless be a fact, of which I was quite ready to be con- 
vinced. 

I have nothing to say against the morality preached 
by the founders generally, or set forth in the few 
words attached to the rules of the Ladies’ Theosophi- 
cal Society: — nothing can be better or purer. If I had 
a remark to make here, it would only be that, if this 
be Theosophy, it is also the universal theoretical code 
— Christianity without Christ, as many would call it. 

Nor have I anything to say against the avowed ob- 
jects of the Theosophical Society. 

The first, or Universal Brotherhood, is an Utopian 
idea that has gilded the dreams of philanthropic phil- 
osophers in all ages. It is as old as mankind, and for 


138 


MIJSTTS OK JESOTEBIC THEOSOPHY. 


all that I can discover that the Theosophical Society 
has ever done, or is ever likely to do, still quite as un- 
attainable in practice as it ever has been. This Uni- 
versal Brotherhood was equally a cardinal doctrine of 
the founder of Christianity, with what results, in prac- 
tice, the history of that religion throughout the world 
only too sadly shows us. It was surely not necessary 
to start a new Society to put forward that doctrine ! 

As for the second object, the study of ancient lan- 
guages, literature and religion, a good deal of that has 
been going on throughout the world during the last 
twenty-five years without the help of the Theosophical 
Society, which has not only done nothing worthy the 
name, as yet, towards fostering or furthering such 
studies, but manifestly does not contain in it even the 
germs of any organization which could ever render 
such furtherance possible. As for the papers that have 
appeared on such subjects in the Theosophist, they 
are almost, without a single exqeption, rechauffes of 
what has been better said elsewhere long ago, or else, 
where in any degree original, crude, unenlightened and 
almost beneath the criticism of any real scholar. 

It is only in its third object that the Society strikes 
out any at all novel line, and this object alone could 
justify its existence. Certainly the world required no 
new Society to preach the old doctrine of loving one’s 
neighbors as one’s self, or to encourage a study of an- 
cient literature or religion. So far as these objects are 
concerned, there is nothing in the Society to justify its 
foundation. It has no raison d'Hre ; but its third ob- 
ject, the investigation of the hidden mysteries of nature 


HINTS ON ESOTERIC THEOSOPHY. 139 

and tlie psychical powers latent in man, is, although 
not absolutely a new idea, one that has been greatly 
neglected and overlooked, meriting, if there really be 
anything in it, a special Society to re-enunciate it and 
urge its prosecution. 

Naturally, then, despite disclaimers on the founders’ 
parts, this lias always been held by all thinking men 
to be the real object of the Society, since, if this were 
not so, the Society would be meaningless. 

It was looking to this object that I joined the So- 
ciety ; I had no objection to the other objects. I was 
in sympathy with them, but I should have chosen more 
effectual channels for furthering these objects had they 
stood alone, and, but for the third object, should never 
have joined the Society. 

Now I was for more than two years a Theosophist. I 
diligently read the Magazine of the Society. I have 
conversed with, and questioned something like one hun- 
dred Theosophists, of all races, creeds and nationalities. 
I have inquired and sought diligently, and I cannot 
discover that either I or any other Theosophisthas learnt 
one iota concerning “ the hidden mysteries of nature 
or the psychical powers latent in man,” in consequence, 
or as a result, direct or indirect, of our connection with 
the Society. 

Therefore, I look upon the Society as a delusion. If 
I alone were left out in the cold I might attribute it to 
my own shortcomings ; but it is not so. Dozens of 
men, cleverer than Madame Blavatsky, as beneficent. 


140 HINTS ON ESOTERIC THEOSOPHY. 

pure and self-devoted as Colonel Olcott, are in the 
same predicament ; the whole Society is left out in the 
cold. There is plenty of talk, but nothing is done ; it 
is vox^ et prcBterea nihil. 

But you specially draw my attention to the Frag- 
ments of Occult Truth, and say that, if we can get a 
series of papers like this, expounding gradually the 
whole Philosophy, we shall surely have learned much. 
Now, in the first place, there is nothing very new in 
this particular fragment, which has alone as yet been 
vouchsafed. It is a kind of sublimated Buddhism or 
Vedantism re-adjusted so as not to traverse directly 
anything that modern science has proved, or modern 
spiritualism has established ; and, in the second place, 
whether it is worth learning, much or little of it, de- 
pends upon whether it is true. 

. So far as I can learn there is no guarantee for its 
being anything but a pure speculation, similar to hun- 
dreds of others that I have met with in books, ancient 
and modern — a speculation, less reasonable than some, 
less probable than others, and less acceptable to my 
mind and heart than others again of these dreams which 
crowd the intellectual records of the world. 

You say that ‘‘ two of the adept Brothers personally 
revised this fragment but my dear non-adept friend, 
how do you know this ? How do you know that the 
Brothers exist at all ? Have you ever seen or spoken 
to one of these ? Has any cultivated European that 
you know, except Colonel Olcott and Madame Blavat- 
sky, any independent person on whose judgment and 
good faith you can implicitly rely, ever seen or spoken 


HINTS ON ESOTERIC THEOSOPHY. 


141 


to one of them ? Answer me candidly and truly, and 
I know that you must answer in the negative. 

That the Brothers might exist is, like all other im- 
probable things, quite possible. That they do exist in 
connection with the Theosophical Society and Madame 
Blavatsky I wholly disbelieve. If this Society had 
been founded by such a Brotherhood it would have 
been far more wisely administered ; its leaders would 
have led higher and more consistent lives ; its organ 
would not have been so often disfigured by passages 
which must revolt every sensible mind, every kind 
heart ; and, lastly, its real founders would have taken 
means of thoroughly demonstrating their existence to 
some few, at any rate, of their more prominent sup- 
porters. 

Now, as you know, we personally pressed this point 
on two at least of the more prominent Theosophists, and 
two especially favored by communications (through 
Madame Blavatsky) from the Brothers. Could we 
get either to say simply : Certainly the Brothers do 
exist?” On the contrary, the one said: “ Well, I 
have no doubt they do. I have had no absolutely 
irrefragable proof, but I have been able to secure what 
seems to me a nearly perfect chain of circumstantial 
evidence to the fact of their existence.” And when I 
questioned him, his evidence turned out to consist of 
— (1), the very different and distinct handwritings of 
two or three Brothers with whom he supposed himself 
to have corresponded ; (2), numerous phenomena, 
which were quite within the range of what we know 
to have occurred elsew^here in connection with me- 
diums ; (3), certain pieces of information furnished. 


142 


HINTS ON ESOTERIC THEOSOPHY. 


which may have been lucky guesses, or, if not, are in 
no way beyond the sphere of clairvoyance as exhibited 
elsewhere ; and (4), the style and purport of the letters 
received, which, while some of them were good enough, 
were many of them below the level of what so clever a 
woman as Madame Blavatsky might be expected to 
write, and not one of them indicative, to my mind, of 
exceptionally high intellectual powers. 

He had really no more evidence of the existence of 
the Brethren ” than the spiritualists have of the exist- 
ence of the spirits of their departed friends. Facts 
there were, many of them, if accurately recorded, in- 
explicable by modern Western science, which in his 
case Madame Blavatsky chooses to set down to the 
Brothers, while the spiritualists’ mediums credit sim- 
ilar marvels to ‘‘ the dear departed.” 

But the other favored Theosophist, replying to my 
question, said he really did not know whether the 
Brothers did or did not exist. There were great diffi- 
culties either way ; but on the whole, as then advised, 
he thought the balance of evidence was in favor of 
their existence ; that he had repeatedly changed his 
mind, as fresh facts bearing on tlie question turned up, 
now pointing in one direction, now in the otlier ; and 
that, though he hoped in the long run to acquire a 
certainty one way or the other, he thought it very 
likely he should change his mind intermediately a 
good many times. 

He quite admitted the vital character of the ques- 
tion. He said: ‘‘Of course, if the Brothers are a 
myth, the Society for me is moonshine ; they and their 


HINTS ON ESOTEEIC THEOSOPHY. 


143 


supposed knowledge and beneficence are the only 
things that give it any reality for me. But my view 
is that, on tlie whole, it is more likely that they are 
realities than myths ; — that is my present conclusion 
deliberately formed after pei-fectly impartially weigh- 
ing all the evidence, pro and 6*on, that I liave as yet 
been able to acquire ; and this being so, looking to the 
enormous importance of giving to mankind the ti^uth^ 
about this life and tlie next, in place of the specula- 
tions (and many of these clearly pernicious ones) that 
under various religious guises now mislead the world, 
I think it wise to labor and wait ; and so, perchance, 
if the Brothers do exist, win from them these truths. 
If they do not exist, I shall be none the worse for hav- 
ing tried to do good.” 

Now to a certain extent I sympathized with this view ; 
but the unfortunate thing is, that, to me, the balance 
of the evidence seems rather the other way. 

But you think you place me on the horns of a di- 
lemma by saying, “ either you must believe that the 
Brothers exist, or you must consider Madame Blavat- 
sky and Col. Olcott impostors. But impostors cui 
bono ? In respectable, in fact good positions in life, 
what had they to gain ? Certainly not money ; cer- 
tainly not popularity ; you must at least credit them 
with sufficient foresight to have foreseen that they 
must necessarily be greeted with a general chorus of 
‘fools, knaves, rogues, impostors,’ and the like. Then 
cui bono the imposture ? ” 

Now even if I accepted the dilemma (which I do 
not, for there is a third alternative which you have over- 


144 


HINTS ON ESOTEBIC THEOSOPHY. 


looked), I should not feel in any way cornered. Ad- 
mitting their good position, admitting Madame Blavat- 
sky’s indisputably good family connections and rank, I 
see nothing in this to bar the possibility of deception. 
The history of imposture shows that every rank, from 
prince to peasant, has had its impostors. 

Then, again, about money — they were both com- 
paratively poor. How can any one be sure that cer- 
tainly they had no idea of making money ? That they 
have made none I know as well as you ; but I also 
know that 50,000 new members yearly means «£ 50,000 
a year, out of which the founders might have had 
noble pickings ; and how is any one to be certain that 
knowing, as every person does who has ever read about 
India, that every rank of native society is honeycombed 
with a belief in jogis and adepts, they did not expect a 
grand success and a huge revenue? They have not 
got it ; but how can you pretend to assert that this 
hope was not at least one of their motives? You say 
that so far from this they have excused four-fifths of 
those who have joined from the payment of the £1 
entrance fee. But, my dear friend, do I suppose them 
to be fools ? Do I fancy that in the face of the outcry 
that has been raised from time to time about the money 
matters of the society, they could now be so mad as to 
exhibit the least desire for money-making ? Besides, 
it is an old-world proverb : ‘‘ Angle with a minnow to 
catch a whale and it is good policy, as all fishermen 
know, to let the little fish go, putting on too large a 
bait for ^AeiV-mouths (and what poor Buddhist ryot in 
Ceylon could pay <£1 to join a Society?) if you want to 
secure the large ones, and there are at least ten millions 


HINTS ON ESOTERIC THEOSOPHY. 145 

of fish in India who would swallow the £1 without 
winking ! 

Then there is their Magazine, the Theosophist, 
their own private property, with which the Society has 
no financial concern, and which, if really well managed, 
might have proved a valuable property and yielded a 
large income. Agreed that it probably, even at the in- 
creased rate of subscription, only just pays its way, 
because the Editor entirely wants that special talent, 
tact and good taste essential to the success of such a 
periodical ; but had she or Col. Olcott any conception 
of this fact when they started the Theosophist ? Do 
they even now quite realize it ? 

Do I then assert that money-making was their ob- 
ject ? Far from it. I do not even, on the whole, myself 
believe that it ever entered into their calculations. All 
I desire to show you is, that it is a quite tenable hypothe- 
sis, and your dilemma therefore worthless. 

But you say : Then what motives can have led 
them on ? ” I reply, many may have actuated them, 
but in such a case, most probably the love of notoriety 
— the desire to be known — to be somebody instead of 
nobody. Thousands of worse crimes than that of merely 
bolstering up a pseudo-philanthropical scheme by a lit- 
tle transcendental fiction have been committed from 
this same love of notoriety — hundreds of assassinations 
have been traced solely to this source. They must 
have known how they would be abused ? ” Of course, 
they must, but “ better to rule in hell than serve in 
heaven,” and better, think many, to be the universal 

lO 


146 


HINTS ON ESOTERIC THEOSOPHY, 


target for all abuse than to drag out a prosy life unknown 
and unregarded. It is notorious that, even in the 
highest English political circles, the mass of men pre- 
ferred seeing themselves grossly and hideously carica- 
tured in Vanity Fair^ to remaining unnoticed by that 
(so far as its pictures went) grossly libellous print. 

And mind, while they doubtless expected much ob- 
loquy from the small English community, we must also 
credit them with sufficient sense to foresee that this 
very obloquy would serve to stimulate native enthusi- 
asm, and we well know that it has not been all abuse or 
slander that they have met with ; on the contrary, as 
a rule, they have been everywhere received by the higher 
as well as the lower classes of natives with respect and 
consideration, while in Ceylon their tours have been 
triumphal processions. 

A clever, energetic woman of good birth, debarred by 
comparative poverty from otherwise making a figure in 
the world, and an American official, whose life had been, 
like that of all Americans of that class, always en evi- 
dence^ and to whom the cacklings of newspapers were 
as the breath of life, are just the very people whom you 
would, d priori^ think likely to be led into such an 
enterprise as this by a love of notoriety — of seeming or 
being something different from, and better than, all 
their neighbors. 

• 

But again you say : “ I know them personally, and 
they are very good, kind-hearted people, quite incapa- 
ble of any fraud.” But, my friend, the heart of man is 
desperately deceitful and wicked altogether ; and as you 
do not pretend to be an adept, you will pardon my doubt- 


HINTS ON ESOTEEIC THEOSOPHY. 


147 


ing whether you or any man can certainly tell what any 
other person is or is not capable of. Nay, can you even 
be certain that there is anything of which 3^ou yourself 
are not capable under exceptional circumstances ? I 
hold it little short of nonsense to build a controversial 
argument on your own conviction of somebody else’s 
goodness, especially on the goodness of people of whom 
you necessarily know so little. It may satisfy yourself ; 
it will satisfy no one else. What myriads of life-long 
so-called saints have been proved before life ended to 
have been in reality the vilest of sinners ? What tens 
of myriads must have escaped detection, though watched 
throughout a score of years or more by hundreds of eyes 
and brains as keen or keener than yours ? 

And after all, though deception is deception.^ and 
fraud, fraud, I should not think that this particular de- 
ception would weigh very heavily on the minds of the 
perpetrators. They would say : All the objects of 
the society are good ; no doubt we should like to be 
reverenced as prophets ; but then all we preach is the 
soundest, purest and most elevated morality ; and if to 
make people listen to us, to gain a hearing, and so enable 
ourselves to lead them to better things, we do evolve a 
little fiction about the Brothers out of our own imagina- 
tions, what then ? It surely is no such heinous sin ; it 
is all with the best possible object, and we might do a 
great deal worse,” and so they might ! 

And now having argued the point out in detail to 
show you that, even if accepted, your dilemma is worth- 
less, let me tell you that, though dozens and hundreds 
of my acquaintance do on these and like grounds and 


148 HINTS ON ESOTERIC THEOSOPHY, 

reasoning consider them impostors, and thus explain 
their imposture, I personally, though admitting the pos- 
sibility of the fact, do not incline to believe that such 
is the case. 

There is a third alternative — they may themselves be 
deceived ; and whether this be or be not the case with 
Madame Blavatsky, I am pretty certain in my own mind 
that it is so with Col. Olcott. But I suspect that it is 
so with hoth. I know you will say that here is my 
inveterate spiritualistic bias showing out, but I am no 
more a Spiritualist than I am an Adept. I have had 
indeed proof, superabundant, of the phenomena (not the 
doctrines, mind) of spiritualism, and so have thousands 
of others ; while neither I, nor any other living man 
that I can hear of, whose testimony appears to me of 
any real value, has succeeded in obtaining one fraction 
of real proof of the existence of the Brothers. 

I have always suspected that Madame Blavatsky was 
a powerful medium. I know she is indignant at the 
idea, but it has always been my belief. That she is a 
clairvoyante, at times, is not disputed — nor that she 
possesses considerable magnetic and mesmeric powers. 

But I have just seen a long letter of Madame Bla- 

vatsky’s^ sent by you to , who is as little a 

believer in the Brothers as myself, in which she fully 
sets forth her mediumship in youth, and especially how 
(as spiritualists would say under control) she used to 
write in a language imperfectly known to her in a per- 
fectly distinct and characteristic handwriting entirely 


* Vide^ p. 86. 


HINTS ON ESOTEBIC THEOSOPHY. 


149 


unlike her own, but recognized as that of another per- 
son whose spirit was supposed to be controlling her, 
though, as it later turned out, that person was not really 
dead, and she supposes herself now to have then acted 
under the influence of her own fifth principle. Now 
here at any rate is a clue to the different handwritings of 
the Brothers. No doubt she may think that, as she 
grew strong and well, she lost her mediumistic powers ; 
but my view is, that unconsciously to herself, she 
entered on a different phase of mediumship. She might 
then well see, converse with and believe in Brothers. 
No one who knows M. A. (Oxon) doubts that he con- 
tinually sees and converses with some entity — his own 
spirit for all I know — that he calls Imperator. She may 
from time to time see many such. I have seen forms 
under circumstances which rendered deception impossi- 
ble. Thousands on thousands have seen them at Eddy’s 
farm. Well, too, might Damodar, and Padshah, and 
Olcott, and the others who are in magnetic harmony 
with her, occasionally see some of these. Because, 
though perhaps more often subjective, there is no earthly 
doubt, I mean to those who have calmly and patiently 
investigated the question, that such forms are often ob- 
jective. So far there may be no deception on the part 
of any one but Madame Blavatsky — nay, it may well be 
that she herself thoroughly believes, though some of 
course will always suspect that she has some notion of 
the truth, the more so that she so vehemently scouts 
the idea of being a medium. 

Yet in her highly excitable temperament, restlessness 
of mind, loose and inaccurate habit of speech, in all her 
conduct and ways, she is more like a good medium 


150 


HI^^TS ON ESOTERIC THEOSOPHY. 


than a “ chela ” of the kind of beings the Adepts are 
represented to us as being. Wherever she goes, her 
irascible temper, her want of charity to all who oppose 
or doubt her, her dogmatic and imperious spirit and 
vehemence of speech are noticed, at any rate in Upper 
India ; and though at the same time her apparent 
kindliness of heart, love of justice, hatred of injustice 
and oppression, and sincere desires for the welfare of 
her fellow creatures are fully appreciated, Natives and 
Europeans alike, say, as regards the former set of 
characteristics, “ she is very unlike what any adept or 
jogi we have ever heard of was supposed to be.” 

So now, on the whole, it seems to me that, unless or 
until the Brothers, if such really exist, (and I in no 
way contest the possibility of the fact) choose to afford 
some much more conclusive evidence of their existence 
than they have hitherto vouchsafed to this benighted 
world, we are bound to hold the true dilemma to be, 
whether the founders of the Theosophical Society are 
conscious and culpable or unconscious and innocent 
impostors. Does this seem a harsh judgment ? Assur- 
edly there is not a shade of unkindliness or harshness 
in my mind towards the founders. Of Madame Blavat- 
sky I know less, or at least feel less certain ; but what 
I saw of Col. Olcott certainly impressed me most 
favorably. But I put it to any unprejudiced person 
whether under the conditions any other conclusions 
are possible ? 

If they are erroneous, then let the blame rest, not 
with me, but with the Brothers, who put forward a 
Society involving a claim on their behalf of an almost 


HINTS ON ESOTERIC THEOSOPHY 


151 


supernatural character, and then, shrinking into their 
Himalayan hermitages, leave their poor faithful serv- 
ants to bear the brunt of that distrust and condemna- 
tion, by every honest and sensible man, which neces- 
sarily follows the enunciation of such a claim, without 
any subsequent attempt to substantiate it. 

Now if you can answer me, do so. I am perfectly 
open to conviction, but I have thoroughly considered 
the question ; and “ as at present advised,” as you 
cautiously remark, see no way out of the dilemma 
which I, in my turn, present to you. 
jDeo. 1th, 1881. G— Y— 


No. 2.— REPLY TO THE FOREGOING LETTER. 


My dear Friend, 

I have to acknowledge the receipt of your 
long letter of the 7th December. 

Differing from you widely, as I do ; believing the 
Theosophical Society to be a reality ; and believing that 
the Brothers do exist, I am yet neither surprised at, nor 
repelled by the position you assume. It is simply the 
position that I myself until quite recently occupied, — 
the position at which any thoughtful inquirer, impar- 
tially seeking the truth, must almost inevitably first 
arrive. 

Your letter is long, and necessarily raises a variety 
of collateral issues ; but, before considering these I 


152 HINTS ON ESOTEBIG THEOSOPHY. 

shall endeavor to deal with what appear to be your 
main contentions, viz..^ that the Theosophical Society is 
a delusion, and that there is not a shadow of evidence 
of the existence of the Brothers — all the phenomena 
that we have accepted as such, and all our supposed 
correspondence with them, being the results of Ma- 
dame Blavatsky’s mesmeric, clairvoyant and medium- 
istic powers. 

Now, first, as to the Society’s being a delusion. I 
cannot admit that even had its objects been confined 
to the two first enumerated by you, that it must neces- 
sarily have been, or even in practice has proved, alto- 
gether a delusion. That much less has been done than 
might and ought to have been done is quite my own 
view ; but that something has been achieved, even you 
will, on calm re-consideration, confess. 

It is true that the idea of Universal Brotherhood is 
as old as mankind ; but it does not necessarily follow 
that mankind nowhere required a reminder of this 
divine idea, or that a Society, specially instituted to 
promote its practical realization, must be de trop. As 
a matter of fact there is no country probably on the 
face of the earth in which a resuscitation of that old 
idea was, and is, more imperatively demanded than in 
India. 

Look round and confess, not only that no brother- 
hood and no sympathy exist, but that, broadly speak- 
ing, mutual distrust and dislike separate all classes of 
the community from one another — Europeans from 
natives, officials from non-officials, covenanted from 
uncovenanted, Hindoos from Mahomedans, orthodox 


HINTS ON ESOTERIC THEOSOPHY. 


153 


from unorthodox. Surely in no country in the world 
would a platform upon which all the myriad classes, 
castes, sects and races, which combine to constitute 
the empire, could meet on a footing of brotherly love, 
— surely nowhere I say would such a platform be a 
greater and more universal blessing than here. 

But you add that the idea is wholly Utopian ! 

That the standard aimed at is unattainable in its 
theoretic perfection in the present state of society I 
freely admit ; but that a great and important advance 
towards it may be secured seems to me not only pos- 
sible, but, looking to the results already obtained, 
highly probable. For only consider — an empire of 
250 millions of people is not to be impressed perceptibly 
in a day or even a decade. The Society is but a thing 
of a day — a seed as yet barely germinating ; and yet 
see how many thousands of Mahomedans, Hindoos, 
Buddhists, Parsees, Christians, officials and non-offi- 
cials, governors and governed, have already been brought 
together by the instrumentality of the Society — have 
already learnt to know more of and think better of 
each other? Take a concrete example. You and I 
belong to totally different grades of society, different 
races, different religions — have we not become true 
friends? Do we not now mutually trust each other? 
And could this possibly have happened but for the 
Society ? 

In my turn I say that, if you reply to me, as I know 
well you cannot help doing, frankly and candidly, you 
must reply in the negative — ex uno disce omnes. You 


154 


HINTS ON ESOTERIC THEOSOPHY, 


and I both in our limited circles know many instances 
in which, although true Brotherhood, such as subsists 
between us, has not yet been set up, at any rate much 
of mutual asperity and distrust has been banished or 
toned down. 

One has only to look at the extraordinary success 
that has attended the efforts made in Ceylon to rouse 
the long-supine Buddhists to a sense of the importance 
of purifying their own morals, and educating their 
children under Buddhistic auspices to see what prac- 
tical good the Society can do. 

Or, again, can you point to anything in Indian His- 
tory parallel to one feat accomplished by the Society ? 
In the year 1880 a mixed delegation of Hindus and 
Parsees were deputed by the Bombay Branch to assist 
the founders in organizing branches in Ceylon. 

In 1881 the Buddhists reciprocated by sending over 
delegates to Tinnevelly to assist in organizing a Hindu 
Branch, and these Buddhists were, together with Col. 
Olcott, received with rapturous welcome inside a most 
sacred Hindu Temple, in the enclosure of which they 
planted a cocoanut tree in commemoration of their visit. 

No ! even if the encouragement of mutual apprecia- 
tion, forbearance and good will amidst the innumer- 
able, heretofore more or less antagonistic, classes of 
India were the sole object of the Theosophical Society, 
you could not truly designate it as a delusion, or deny 
that, even during its brief and checkered existence, it 
has already effected something towards this object, and 
afforded fair promise of really important results in its 
maturity. 


HINTS ON ESOTERIC THEOSOPHY. 


155 


As for the second object, the study of ancient lan- 
guages, science and religion, I agree that it has as yet 
apparently done little to promote this. But do you 
really expect that in three or four short years studies 
of this nature can bear fruit worthy of the name ? All 
things must grow, and, in this case, even a beginning 
takes a long time. Yet even in this matter your 
strictures are too sweeping. Many of the articles and 
papers that have appeared are most interesting and by 
no means merit your slashing criticisms, while as for 
the Society’s containing no germs of an organization 
for furthering such studies, the mere fact that already 
some of the most learned Pundits, Sanscritists and Pali 
Scholars of India are enrolled amongst its members, 
seems a sufficient answer to your strictures. 

Then you touch upon the third object of the Society, 

the investigation of the hidden mysteries of nature, 
and of the psychical powers latent in man,” and it is 
most especially because you and a hundred other Theos- 
ophists you know have, during two or three years’ 
adherence to the Society, made no iota of progress in 
such investigations that you denounce the whole affair 
as a delusion. 

Now you must clearly understand that exoteric and 
esoteric Theosophy are two widely different things. 
The first two objects belong to the former ; the third 
to the latter. In exoteric Theosophy any kindly- 
natured, even though worldly-minded man, living an 
outwardly respectable life aud wishing well to his 
fellows, may join and do some good. No special pre- 
paration is required, no sacrifices are demanded ; he 


156 


HINTS ON ESOTNRIG THEOSOPHY. 


may do some good by helping to break down the perni- 
cious barriers of race, caste and creed, thus assisting 
the eradication of the prejudices and mutual dislikes 
inseparable from such barriers ; he may better himself 
by learning to take a broader and less selfish view of 
human affairs ; he may gradually imbibe some ideas of 
things higher and better than those in the struggle, to 
obtain which his time is mainly spent ; and, possibly, 
as time goes on, discover in himself a growing pre- 
paredness for esoteric Theosophy. But it is but little 
after all that he gives, and it is but little therefore that 
he can justly expect to receive. 

But with esoteric Theosophy it is widely different. 
Into the innermost circle, we are led to believe, none 
can enter without most strict and long-continued prep- 
aration, without very real and weighty sacrifices, 
without a complete change of life, mind and heart. 
There is much indeed to be gained, but it has to be 
fully earned. 

A man feels that his state of health is unsatisfactory, 
and he calls in a physician. This expert tells him that, 
if he wants to get well he must eat little, and that only 
of plain food ; that he must give up all liquors, rise 
early, take regular and moderate exercise, go to bed 
early, live chastely, work his brain only moderately, 
and avoid all causes for excitement, bodily and mental. 
To some few of these precepts, not opposed to his pre- 
vious habits of life, tlie patient, it may be, gives heed ; 
the rest he briefly dismisses with the remark that all 
this kind of nonsense is quite incompatible with his 
career. Forgetting all this, when later he find himself 


HINTS ON ESOTERIC THEOSOPHY. 


157 


no better, he angrily assures his friends that now for 
two years he 1ms been under his doctor’s care, without 
growing one bit healthier, and he thereupon denounces 
his medical attendant as an impostor. 

I confess that to me the case of this man seems pre- 
cisely that of yourself and the multitude of discon- 
tented Theosophists, who do me the honor of pouring 
their bitter complaints into my sympathetic ears. 
Certainly it was my own case until quite recently. I 
may not yet be attending as fully as I should to the 
physician’s orders, but I no longer accuse him of being 
an impostor, no longer endeavor to lay upon him the 
burthen of my own shortcomings. 

Will you, and others discontented like yourself, ask 
yourselves, and answer a few simple questions inforo 
cunscientice. 

(1.) Am I a total abstainer from all spirituous 
liquors ? 

Be it understood that this question stands first, not 
because there is any special sin, or any sin at all, in 
the moderate use of such liquors. It is simply because 
as a physiological fact, the development in the human 
frame of those psychological (?) powers, by the aid of 
which alone such investigations, as object No. 3 refers 
to, can be carried on, is, in 99 cases out of 100 (there 
are of course rare and exceptional organizations in 
which this is not true) impossible, so long as any 
alcohol exists in the system ; and long, long after all 
chemical or other physical tests would utterly fail to 


158 


HINTS ON ESOTERIC THEOSOPHY. 


detect any traces of this, psychical tests prove that it 
has not yet been perfectly eliminated. 

‘‘ But is this true ? ” My dear friend, if you want to 
teach yourself, do so ; if you want to cure yourself, why, 
call in a physician. If you want to learn how a thing 
is to be done, accept what those who say they know 
how to do it tell you, and try it for yourself, and see if 
it be so. In every science there are some fundamental 
principles that the beginner has to accept at starting 
and work with as facts, until he has sufficiently mas- 
tered the whole subject to form a correct opinion as to 
their validity. When he has reached that stage, if he 
then doubts them, he can throw over the whole super- 
structure on which they rest. But while he is a 
learner, let him accept, provisionally, those conditions 
that people, apparently experts, assure him are essen- 
tial to the success of the experiment he desires to per- 
form. 

I do not KNOW of my own knowledge that all this 
is true, but I accept this and the other rules pro- 
visionally, determined to work on, and see whether a 
careful adherence to them will, as I am assured, bring 
my experiment to a successful issue. Even if it does 
not, I have the consolation of feeling that this attempted 
adherence cannot possibly have done me anything but 
good. 

(2.) Do I live a perfectly pure and chaste life? 

This again is asked, not because tliere is, per se^ any 
sin in sexual intercourse, which is merely the exercise 
of a natural physical function. Indeed there is, under 


HINTS ON ESOTERIC THEOSOPHY. 


169 


normal conditions, no sin at all in sexual relations be- 
tween husband and wife, and the only sin there is in 
irregular relations of this nature, where no breach of 
solemn obligations is involved, lies in the misery and 
general disturbance of the moral equilibrium that, in 
the existing state of society, they so invariably, sooner 
or later, entail on one or other of the parties, or, what 
is worse still, on innocent third persons. 

But why this is asked, why absolute chastity is 
insisted on, is simply, partly because the very nerve 
substance, destroyed in sexual intercourse, forms part 
of the matrix in which the powers you seek for have 
to be developed ; and partly because the mental and 
nervous disturbance caused by all breaches of chastity 
(however little this may be appreciated by the persons 
concerned) is incompatible with the serenity essential 
to this development. It may be added that not only 
actual chastity, but the absolute exclusion from the 
mind of all impure thought, is requisite, since such 
thoughts, in proportion to their intensity and to the 
time they are allowed to dominate the mind, jire 
similarly antagonistic to the development of psychical 
powers. 

The two rules, to which the first two questions re- 
fer, may bo said to refer mainly to physical obstacles 
to progress ; * the remainder deal with mental and 

* When I wrote this letter I was myself so little advanced that I 
did not know that there was a third rule having reference to physical 
preparations, no less important than the two referred to in the text. 
This rule requires entire abstinence from all fish, flesh, fowl, and eggs 
— in fact from all animal food, except milk and its preparations. 


160 


HINTS ON ESOTEBIG THEOSOPHY. 


moral preparations no less essential, we are taught, to 
this same progress. 

(3.) Am I perfectly truthful, just and honest, in all 
my words and deeds ? 

(4.) Is my mind perfectly and permanently in a 
state of serenity, i. e., have I banished from it all pas- 
sion, pride, hate, malice, envy, anger, greed and craving 
for worldly advantages ? Is my heart, in fact, at peace 
with itself and all the world ? 

(5.) Have I learned to subordinate self to others, 
my own pleasure to the good of my fellows ? Is my 
heart filled with loving kindness towards all living 
beings; and do I watch for opportunities of doing 
secret kindness to all within my reach ? 

(6.) Do I thoroughly realize the empty and transi- 
tory character of all earthly things, and, while zeal- 
ously discharging all duties falling to my lot during 
my brief halt in this world, can I truly say that all 

butter, cream, ghi, cheese, etc. A vegetable diet, supplemented only 
by these latter, and milk, is essential to any considerable develop- 
ment of the psychical senses in the great majority of mankind. I 
myself, though brought up in Europe as a flesh-eater, have, since I 
wrote this letter, given up entirely all animal food, and have reduced 
the quantity of liquids and solids I had been accustomed to consume 
by fully half, and that without the smallest inconvenience, — nay, so 
far as I can judge, with a distinct benefit to my health. At present 
my daily food consists of from 12 to 14 ozs. of bread, rice, butter, 
vegetables, fruit, and sugar, and from 16 to 20 ozs. of water, milk and 
tea. But as time goes on these quantities will be found capable of 
great reduction, and such reduction will distinctly aid the develop- 
ment of the supersensuous faculties, provided that this repression of 
the physical elements is accompanied by the expansion of the mental 
any moral parts of our nature. — H. X. — June^ 1882. 


HINTS ON HSOTERIC THEOSOPHY. 


161 


my desires centre on the unseen and imperishable, and 
on the attainment of that higher knowledge which leads 
to these ? 

If you cannot, as a whole, answer these questions 
truly in the affirmative, then you must not wonder that 
you have made no progress. When I say ‘‘on the 
whole ” I do not mean that there shall never be any 
isolated hasty thought, word or deed at variance with 
the rules, implied by these last four questions, but only 
that you shall have deliberately and earnestly adopted 
these as your standards, and shall on the whole have 
consistently acted up to them. Perfect conformity with 
these rules is not in man until he has made considerable 
progress in things spiritual. Occasional slips there will 
necessarily be ; all that is requisite is that the spirit of 
these rules should pervade the mind and guide the con- 
duct. The first two rules are absolute. 

This then is the prescription that is given us by our 
physicians ; and, until we have fairly tried it, we have 
no right to denounce them as impostors. Nay, until 
we do so, and having done so fail to obtain the results 
promised, it is we who are pretending to seek what we 
will not undergo the labor necessary to find, who are 
really the shams and not the Society. 

And here as I am on the subject, I may be permitted 
a slight digression, which, though not affecting directly 
your argument will throw some light upon the ques- 
tions above alluded to. 

It must not be supposed that every one able and 
willing to adhere to all these rules (and other subsid- 
11 


162 HINTS ON ESOTERIC THEOSOPHY. 

iary and less important ones,* which for the present 
need not be enumerated) will necessarily thereafter be- 
come an Adept. Perfect adeptship requires, in addi- 
tion to all other things, a certain physical and mental 
organization, which is rare, but which, like other similar 
peculiarities, is generally hereditary. 

But what we are taught is, that all who do adhere 
to these rules will certainly attain to a spiritual insight 
unknown to the mass of mankind, will certainly suc- 
ceed in developing some psychical powers and attain a 
position in which it is possible for them to prosecute at 
least some preliminary investigations into the hidden 
mysteries of nature and the latent psychical powers of 
man. 

In all ages, and in all creeds, there have been true 
saints, whose lives have been in accord with these 
rules, and who have been credited by their contem- 
poraries with miraculous powers. The present age of 
materialistic disbelief asserts that these are all fables, 
but what we are taught, — viz.., that, while there have 
been innumerable impostors, innumerable frauds, there 
have also been innumerable true saints, Christian, 
Buddhist, Mahomedan and Hindoo, who have acquired 
powers that we, in our ignorance, call miraculous, — 
seems to me, I confess, the more rational explanation. 
But in the case of most of such saints, they acquire 
these powers unwittingly — as a necessary consequence 
of naturally suitable organizations, further developed 
by the purity and spirituality of their lives and thoughts, 

* One of these omitted rules is, however, of great importance, vide 
page 160. H. X. — June, 1882. 


HINTS ON ESOTEBIC THEOSOPHY. 


163 


— and having no one to teach them the science that ex- 
plains, the really natural, though to the carnal man 
miraculous, occurrences which resulted from their more 
or less accidental and unintelligent exercise of the 
powers with which they became endowed, they did 
comparatively little with them. 


In their own hearts they believed that it was their 
particular deity who was directly interposing to aid or 
glorify them ; they never realized that it was their own 
inner diviner self, — from which their pure lives had half 
unwound the material bands which hopelessly swathe it 
in most men, — struggling feebly, in its unaccustomed 
liberty, (like a life-long fettered prisoner suddenly re- 
leased,) to assert itself. 

To them it was the proof of the truth of that par- 
ticular creed that filled their hearts, not a necessary 
sequence under immutable natural laws of their phys- 
ical organization, the lives they lived, and the state of 
mind they had acquired. 

But, again, it is not absolutely true that without 
a rigid adherence to these rules, no development of 
psychical powers can occur. There are exceptional 
cases in which a special type of organization carried to 
a high pitch renders the development of some powers 
or faculties almost independent of the lives led. True, 
such persons fall far short of what they might have 
become had their lives been purer and better; but still, 
despite shortcomings, they are so constituted by nature 
as to be what are called natural mystics. 


164 


HINTS ON ESOTERIC THEOSOPHY. 


Broadly, however, for the mass of mankind, there 
is but one lawful road to the acquisition of the hidden 
knowledge, and that is by living the life. 

No doubt there is another school, who share to some 
extent this occult knowledge, and attain to it by ways 
more or less evil, and use it more or less unscrupu- 
lously. These are known as the “ Brothers of the 
Shadow,” ‘‘ Sorcerers,” or practitioners of Black 
Magic.” Fj om this class have always developed the 

Wizards,” Witches,” ‘‘ Obeah-women,” Lycan- 
thropes,” dealers in evil potions and the like, and such, 
unfortunately, have existed in most countries at one 
time or another. 

But this is admittedly a digression. I have shown 
that, as regards its first two avowed objects, the 
Society can certainly justly, be designated a delu- 
sion ; while, as regards the third object, I venture to 
think you will admit that, if the conditions necessary 
for its prosecution are as stated by the real originators 
of the Society, you are hardly yet in a position to form 
any opinion as to whether it is, or is not, a delusion. 

I now turn to your second main head of complaint, 
viz,., that there is not a shadow of evidence of the ex- 
istence of the Brothers ; all the phenomena accepted 
as such, and all our supposed correspondence with 
them, being due to Madame Blavatsky’s mesmeric, 
clairvoyant and mediumistic faculties. 

Now, if this latter hypothesis was tenable, or again 
if for a shadow of evidence ” you substituted any 
absolutely conclusive proof,” I should be compelled to 


HINTS ON ESOTERIC THEOSOPHY, 165 

abandon the argument. But according to my view the 
hypothesis is not tenable. We both have some ex- 
perience of phenomena, and are both versed in the 
literature of spiritualism ; and I ask you whether the 
whole history of spiritualism furnishes any parallel 
cases. Take the sounding of the astral bell, which 
dozens of us have heard iii-doors and out of doors, 
morning, noon and night, close to us and far away up 
in the air — when large parties were gathered together, 
and when we have been alone in the room in which 
Madame Blavatsky was, and on at least two occasions 
in rooms more or less distant from her — caused by the 
exercise of her own powers, according to her statement 
at times when we were waiting to hear it, and caused 
by the Brothers, according to her account, to attract her 
attention, at times when we were not in the least ex- 
pecting it, and when she was in earnest conversation 
with us, herself speaking, on one occasion at any rate, 
when the bell rung out. 

The sound, by the way, is quite mi generis. You 
can most nearly imitate it by striking the finger wetted 
on the edge of a finger-glass half full of water, and 
drawing it for a second along the edge. 

They tell us that this is one of their modes of draw- 
ing each other’s attention when they desire to commu- 
nicate from a distance, and though they will not tell 
us exactly how to perform this or any other phe;nom- 
enon, they do explain generally the principles on which 
it depends. 

And here once for all let me give the reasons which 


166 


HINTS ON ESOTERIC THEOSOPHY, 


they put forward to explain their refusal to teach us 
how to do any single one of the marvellous things that 
they have done for us. They say that one and all 
depend in great measure upon their knowledge of ma- 
nipulating the ‘‘ astral light,” or if you like it, ‘‘ Ether ; ” 
— that intangible, to us invisible, fluid which per- 
meates all matter, all space — the entire universe in 
fact — and which is the veliicle of all force and the con- 
necting link, to employ a popular form of speech, be- 
tween matter and spirit. There is scarcely any limit 
to what men, possessed of the requisite physical as 
well as mental organization can effect once they possess 
the knowledge of how to use and direct this fluid, of 
which transmitting agency electricity, light, heat and 
other forces are but manifestations. By a mere ex- 
ercise of will, the force that holds together the ulti- 
mate atoms of any dead matter is neutralized, and the 
object passes into the unseen universe. By another 
effort these atoms are propelled along a current in any 
direction, to any desired place, and there the neutral- 
izing force withdrawn, the atoms recrystallize (if I 
may use an incorrect term, in order to convey some 
conception of what takes place) in their most recent 
form of union, and the object repasses into the visible 
universe. 

You have often been at the Tower of London, I 
dare say, and have there seen the British Crown Jewels, 
in their massive plate glass cabinets (if I may so ex- 
press myself) in their strongly barred room, stronglj^ 
guarded. But if I possessed the powers Adepts are 
said to do, I could, sitting in my room here in India, 
cause all those jewels to disappear from London, and 


HINTS ON ESOTERIC THEOSOPHY, 


167 


recrystallize on my table. I could, in fact, if wicked 
enough, rob the whole of mankind without any chance 
of detection. Or, again, take a case said to have oc- 
curred many years ago in Germany, in which a Brother, 
who has corresponded with us, is said to have taken 
part. He was at this time a student, and though in 
course of preparation was not then himself an Adept, 
but was, like all regular under the special charge 

of an Adept. A young friend of his was accused of - 
forgery, and tried for the same. Our Brother, then 
a student as above explained, was called as a witness 
to prove his friend’s handwriting; the case was per- 
fectly clear and a conviction certain. Through his 
mentor, our Brother learnt that his accused friend did 
not really deserve the punishment that would neces- 
sarily fall on him, and which would have ruined not 
only him, but other innocent persons dependent on 
him. He had really committed a forgery, but not 
knowingly or meaningly, though it was impossible to 
show this. So when the alleged forged document was 
handed to the witness he merely said : ‘‘ I see nothing 
written here,’’ and returned the deed blank. His 
mentor had caused the entire writing to disappear. It 
was supposed that a wrong paper had been by mistake 
handed to the witness ; search was made high and low, 
but the deed never appeared, and the accused was per- 
force acquitted. 

Now, mind I am far from asserting that all this is 
true, I merely tell the tale as ’twas told to me. I 
only mention it to explain the position that the 
Brothers (supposing they exist, as I am inclined to 
think they do) take up. They say, ‘‘ if we teach you 


168 HINTS ON ESOTEBIC THEOSOPHY. 

how to work one of these phenomena, we have put 
one end of the clue into your hands, and some of you 
thus started are quite sharp enough to work your way 
with this into the innermost recesses of the labyrinth, 
without further help from us and perhaps in despite of 
us. For we are bound by such laws that we could not 
exercise the powers we possess hostilely towards you 
or any other human being. “ Now,” they say, it is 
not enough that you should lead the required lives. 
This may enable us to deal directly with you and help 
you ; it may lead to your acquisition in an accidental 
and rule-of-thumb way of certain powers according to 
your innate natural capacities, which, if your spirit 
rechanged for evil, would assuredly soon pass from 
you ; but before we will induct you into the rationale, 
the science of these, to you magical, though in reality 
purely natural operations, we require absolute security 
that you will never misuse these powers — (nay for you 
might unknowingly, and witli the best intentions, as a 
fact msuse them) that you will never use them except 
in rigid accordance with those wise laws that the ex- 
perience of five thousand years has shown to be the 
only infallible safeguard against their misuse. So 
until you become our scholars, (chelas) submitting 
yourselves absolutely to our guidance, we will teach 
you no secrets ; nay, of the great secret we will teach 
you nothing until by your own free will you have so 
placed your minds (to use a popular term) under our 
control, that we possess absolute security against any 
misuse of powers, of which we are the trustees, and for 
the misuse of which, by any one taught by us, we are 
morally responsible — a security such as the entire order 
as a body possesses against each of us.” 


HINTS ON ESOTERIC THEOSOPHY. 


169 


Unfortunately for us, we are most of us true West- 
erns ; we are willing enough to try and live the life, 
some of us unreservedly, some with certain reserva- 
tions ; but we, none of us, feel disposed to subordinate 
our wills entirely to those of any other people, Adepts 
or non-adepts. We conceive that we are responsible 
for our own acts, words, and thoughts, and that we 
have no right to put ourselves in a position in whicli 
we might possibly have to do what we thought wrong. 
They deny that this could ever happen, but the ques- 
tion has never been threshed out nor their answer ex- 
plained. I may notice that communications are rather 
grudgingly made ; that only one single Brother, so far 
as we know, is favorable to us ; and that he is greatly 
hindered by higher authorities. The great bulk of the 
Brotherhood (although it contains some Westerns, and 
although one Englishman in past times attained almost 
to the highest rank) consider, we are told, that, in con- 
sequence of their rude physical organization, material- 
istic education, sceptical spirit, bigoted adherence to 
the religious notions in which they were educated of 
Heaven, Hell and a Personal God, inveterate attach- 
ment to the canons of physical research, independence 
of character and incapacity for taking anything on 
trust, want of faith in fact, Westerns, however clever 
and, for them, liberal-minded, are not worth wasting 
time on, and should not have been brought into the 
business. 

Anyhow, except Col. Olcott, no European, now in 
India, that I know of, has consented to become one of 
their regular chelas.^ nor do I know any that are likely 
to become this. The rest of us only hope to be able 


170 


HINTS ON ESOTERIC THEOSOPHY. 


hereafter to deal directly face to face with some of 
them, and so obtain really conclusive proof — in other 
words, absolute certainty — both of the existence of the 
Brothers and of the extent of their powers. 

On this, of course, depends whether we accept the 
philosophy we are gradually picking up from them, 
and of which Fragments* of Occult Truth are speci- 
mens, as absolute truth, or whether we continue to re- 
gard them as speculations — possible, but unestablished 
truths. 

But, though Col. Olcott is a scholar, he can perform 
no phenomenon, — except very rapidly developing clair- 
audient and clairvoyant powers — and is yet, as far as I 
can see, nearly as far from the great secret as any 
of us ; and why this is so is explained in his letter,* to 
which I would recall your attention, as it is in many 
respects well worthy of- careful perusal. Madame 
Blavatsky, we are told, stands on a different footing. 
In the first place, she has the requisite organization. 
She is not only a chela.^ but lias been regularly educated 
according to their system, and has passed through sev- 
eral of the stages which precede the lowest grade of 
adeptship. She possesses powers, and can communi- 
cate at will with the Brothers, be she or they where they 
may; but having passed through those stages, that 
guarantee for entire submission to the will of the 
Brotherhood above referred to has been taken from 
her, some of the consequences of which are, we are in- 
formed, to be traced in that hastiness of temper and 


* Printed below, p. 224 . 


HINTS ON ESOTERIC THEOSOPH Y, 


171 


occasional inaccuracy of speech on which you have 
so severely commented, and of which more here- 
after. 

This, again, is a terrible digression ; but you, who 
fancy you know all that any of us have heard, have 
really as yet learnt so little of what is familiar to all 
of us in the inner exoteric circle, that to put you at 
all in a position to judge fairly on the subject, I am 
compelled to deviate here and there from my direct 
argument. 

To return : My contention is that the astral bell 
phenomenon has no parallel, taking all the varied cir-r 
cumstances, places and conditions under which it has 
been produced in the entire history of spiritualism. 

Take, again, the constant addition of postscripts and 
marginal notes in the well-known characteristic hand- 
writings of Brothers who have communicated with 
us, to letters in transit, through the post ; many, no 
doubt under circumstances that admit the hypothesis 
that Madame Blavatsky might, by some, though hardly 
conceivable, trick have somehow got hold of the let- 
ters and written on them under control, but some, 
when the letters can never have been near her, or 
in any sort of way within her reach or even ken — can 
you match this out of any well-authenticated spiritual- 
istic record ? 

Or, again, take the case of one of us, without pre- 
meditation, sitting down to write a note to one of the 
Brothers, on a subject which had not been broached. 


172 


HINTS ON ESOTERIC THEOSOPHY, 


and of which Madame Blavatsky and the rest were 
entirely ignorant. The letter was completed and 
closed without any one going near the writer. 

Thus closed, it was, as usual, handed to Madame 
Blavatsky for transmission. She took it, put it into 
her pocket, went into her own room, which opened 
out of the one in which the writer was, and returned 
within half a minute, saying it was gone. Ten minutes 
or so after this, during which she had never been 
out of the sight of the writer or his wife, and during 
the greater portion of which she had been lying on a 
couch in the same room in which the writer was, she 
suddenly said : There’s your letter,” which accord- 
ingly appeared on the pillow (just where her head had 
rested) apparently untouched, except that on the out- 
side the writer’s name had been substituted for that of 
the Brother. The envelope was carefully examined, 
and there was no trace of its having been opened, j^et 
on the blank half sheet was recorded in the Brother’s 
well-known handwriting an answer to the question put. 
Now Madame Blavatsky had not been 30 seconds out 
of sight, not long enough simply to open the note, 
securely closed, much less to open it so as to exhibit 
no traces of opening, take the note out, write on it, re- 
fold it and re-close it. 

I do not think that even to this incident you will 
find a parallel amongst mediumistic experiences. 

I may add that in this and many other cases it was 
explained to us that the answers given were not writ- 
ten, but “ precipitated.” Justus they profess to be 


BINTS ON ESOTERIC THEOSOPHY. 


173 


able to cause any writing to disappear from any docu- 
ment, so they profess to be able to cause any writing 
they like to appear on any paper. They liave, they 
say, to conceive what they want expressed, form the 
words in, to use a popular phrase, the mind’s eye, and 
then project them on the astral light to the spot where 
they wish them to be impressed. I say here (as I am 
continually obliged to do) to use a popular phrase, be- 
cause the English language contains no words to repre- 
sent the ideas contained in tlieir science philosophy, and, 
though we are slowly coining words, to stand for these, 
they are still as little known as are the Tibetan and 
Sanscrit terms they give us ; and I am compelled, 
therefore, to use some known phrase that conveys 
some idea of what it is desired to express, or which, 
at any rate, awakens ideas having some relation or 
resemblance to that. But I am not going to recapitu- 
late all the phenomena to which one or other of us 
have been witness, and several of us by nature highl}^ 
sceptical ; undoubtedly some of them are explicable on 
the theory that Madame Blavatsky is a medium, but 
some of them are, it appears to me, decidedly not so 
explicable. 

You gain nothing by saying, “ but perhaps she is a 
different kind of medium to any on record.” With 
the tens of thousands of mediums in Europe and Amer- 
ica, — not merely professional ones, but members of 
private families, whose full names even are only known 
in their own domestic circles, — in regard to the phe- 
nomena attending whom we have records, we know by 
this time pretty well what can and is, and what is not, 
brought about by the agency of the supposed spirits 


174 


HINTS ON ESOTERIC THEOSOPHY. 


who control mediums ; and when you find a distinct 
set of phenomena, such as have never occurred in 
connection with any of the innumerable mediums of 
spiritualists, occurring in connection with Madame 
Blavatsky to say “ she is a different kind of medium to 
any on record,” is to concede the point. For she is 
then not what spiritualists call a medium, or mean 
when they use the word, for few of the manifesta- 
tions usually accompanying mediums occur in her 
presence, while in connection with her occur things un- 
known in connection with those persons, and the expla- 
nation to which you seem to incline (I say seem because 
you hover between conscious and unconscious fraud) 
falls to the ground. 

Of course, in one sense of the word, but not that in 
which nowadays it is universally used, Madame Bla- 
vatsky would at once admit that she was a medium, viz.^ 
a medium through which living men, of abnormally 
developed psychic powers (not spirits of dear departed 
ones, mind) communicate with us ordinary mortals. 

But on a former occasion you objected, I remember, 
to this very statement, asking why they did not com- 
municate direct ? And you said that being living men, 
possessing an objective reality, you could not under- 
standj^at they wanted any medium for, and why they 
did not come boldly out and, face to face with their 
brother men, preach their own doctrines and philosophy, 
and do their work themselves, and do it well and 
thoroughly, instead of working through instruments so 
infinitely inferior to themselves, and whom, according 
to what we were told, they admitted to fall in many 


HINTS ON ESOTERIC THEOSOPHY. 


175 


respects short of what they wished, albeit they declared 
them to be, on the whole, the best fitted for their pur- 
poses that they had been able to find. 

A moment’s refiection will show you that they could 
not come boldly out face to face with the ignorant and 
superstitious masses of mankind. Did they do so, 
preach their doctrines and exhibit their powers, then 
you will admit that, especially in this country, nine- 
tenths of the population would — protest as the Adepts 
might — treat these as gods, worship them, and add 
another, and most rampant one, to the gross supersti- 
tions tliat already cover the fair fields of human souls 
with a deadly jungle. Of all things they seek to avoid 
creating any delusions of this kind. To us they per- 
petually repeat — “ We are not gods, we are men like 
yourselves, a little wiser perhaps in some things, but less 
acquainted with the ways of the world. By a course 
of training, involving suppression of the outward and 
physical, and, if you will, worldly sensations and desires, 
and a concentration of our entire energy on the inner 
self and things spiritual, we have mastered, some of us 
more, some less, the secrets of the working of those 
intangible invisible powers, of which the physical or 
manifested universe is the visible outcome — a scum as 
it were floating on the surface of (to the physical eye) 
an absolutely transparent and colorless, and therefore 
unrealizable ocean. We have succeeded in withdraw- 
ing our gaze from this glamour-shrouded scum, and in 
looking down into the clear depths, we have ascertained 
to a great extent the course and causes of the currents 
ever thrilling through that ocean, and ever agitating 
the scum that floats upon its surface. Nay, we have 


176 HINTS ON ESOTERIC THEOSOPHY. 

learnt how to a small extent to guide and direct minor 
branches of these currents, and so produce effects in 
the visible world, incomprehensible by, and, unless 
actually witnessed, incredible to the untaught man. 

‘'But we are neither infallible nor omnipotent ; we 
are not perhaps even wholly free from prejudices, from 
likes and dislikes, and other similar worldly follies. 

“Many of us certainly still love our country and our 
countrymen better than other countries and people of 
other nationalities. We are less liable to error than 
you in any important matter, because where we take 
the trouble to investigate, we can calculate with cer- 
tainty almost every factor involved in the equation 
(and every event, great or little, remember, is one side 
of an equation), whereas to you half the factors, and 
those the most potent — we mean those pertaining to 
the unseen universe — are unknown, while even of those 
appreciable to your unvivified senses, the majority are 
still incalculable. But for all that, even with the 
utmost care, there are cases in which we may be at 
fault, and in the majority of matters, not of sufficient 
importance to justify the employment of the time nec- 
essary for the investigation, in which we form opinions 
in the ordinary method and on the data patent to all, 
we are only less liable to err than yourselves, because 
not liable to be influenced by worldly passions and 
desires. 

“We are not omnipotent — nay, we are as nothing 
before the mighty tide of cosmic powers. We can do 
things to you inexplicable, miraculous, but they are but 
as the moving of a single mote floating in a wandering 


HINTS ON ESOTHRIC THHOSOPHYo 


177 


sunbeam. Our lives are spent in endeavoring to benefit 
mankind, but it is only to a limited extent that we can 
influence the tide of human affairs. As well might one 
weak human arm seek to stay the rushing waters of the 
mighty Ganges in flood as we feeble band of Adepts to 
stem the resistless stream of cosmic impulses. All we 
can do is, by some groin here, some few hurdles there, 
somewhat to alter tlie set of the current, and so avert, 
here and there, catastrophes that we see impending; 
or, again, by tiny canals, here and there, to lead off 
minute portions of the stream to fertilize tracts that, 
but for our efforts, would have remained deserts. You 
have asked how it is that, if this be so, the world knows 
nothing of us and our deeds? Like Nature, in harmony, 
with whose laws and inherent attributes all our opera- 
tions are carried on, we work in silence and in secret. 
Like Nature unthanked and unknown, our work must 
ever be. All earthly rewards for our work — name, 
fame, ‘ the applause of ’ wondering ‘ senates ’ — are to 
us, like the rest of this world’s toys, mere illusions, 
powerless even to please those who have once looked 
behind them into the eternal truths above which they 
float , ‘ for,’ as your great apostle, himself an initiate, 
grandly said, ‘ the things that are seen are transitory, 
but the things that are unseen are eternal.’ And well 
for us that it is so, since our records afford too many 
instances of men, well on the upward path we tread, 
who, their feet caught in these very snares, have fallen, 
irrevocably, as regards this life.” 

I do not think that any one will dispute that, in the 
present state of mankind, and especially mankind in 
the East, in which, as they themselves admit, the 
Adepts as a body are most especially interested, any 
12 


178 


HINTS ON ESOTERIC THEOSOPHY, 


public appearance and ministry of the Brothers would 
produce incalculable harm, would give birth to a new 
crop of baneful superstitions, would disorganize society, 
disturb the whole course of public affairs, and not im- 
probably extinguish finally that small Brotherhood, in 
whose sole custody remains the secret knowledge of 
the universe. 

I remember that in a former letter you characterized 
one of the Brothers’ arguments on this head as silly,” 
and yet, if you think the matter over, you will see that 
it is not so. The mysteries of death and the possible 
world beyond the grave are the sole things that stir to 
its utmost depths every human heart. To the world 
all this is still shrouded in darkness ; various religions 
assert this or that about these awful mysteries; but 
there is no tangible evidence of the truth of these so- 
called revelations, and they are everywhere fast losing 
their hold even on the minds of the masses, as they 
have long since lost all vital hold upon the bulk of 
educated minds. 

Once let it be generally known and believed that 
there existed men who not only knew all about death, 
but were able to, and habitually did, watch the progress 
of the immortal portion of man after death, witnessed 
what befell it, and knew why and how in each case this 
occurred — once let this be known and thoroughly 
believed, and neither walls of adamant nor triple gates 
of brass, neither oceans nor the snowy ranges shooting 
up miles high into the intense inane, could keep these 
knowers from the overwhelming rush of human beings, 
mad, — for all violent spiritual upsurgings become a 


HINTS ON ESOTEBIC THEOSOPHY, 


1T9 


sort of madness — mad, I say, with the intense resolve to 
learn and have proof of all they were taught. Under 
such conditions adeptship must cease to exist. The 
maintenance of their powers demands much of silence 
and solitude. The Adept, if he is to continue one, 
above all if he is to progress (and there is almost as 
great a difference between the higher and lower Adepts 
as there is between these latter and the uninitiated), 
must live a great deal in his own (to use the current 
phrase) soul. He cannot mix much with ordinary 
men. All human beings are surrounded by an atmos- 
phere, an aura, the outcome, the astral pictures if you 
like, of their deeds, words and thoughts. Thought, we 
are told, is material, just as much as speech and deeds, 
though not equally appreciable to the physical senses. 
Carbonic acid gas is just as material when it floats an 
intangible and invisible vapor as when you touch and 
see it a frozen liquid. Around the vast bulk of man- 
kind the circumambient aura is evil, full of all that is 
ever welling up from hearts which, as you truly say^ 
quoting one of the greatest of the ancients, are desper- 
ately deceitful and wicked altogether. Now this aura 
acts insensibly on all who come within its influence, and 
where bad is as pernicious to the soul as is a fetid at- 
mosphere to the body. As has been said in the Frag- 
ments, evil communications corrupt good manners,” 
though a trite proverb, embodies, like many such, an 
eternal truth. Insensibly and slowly, but surely, the 
aura hanging round wicked and worldly people deadens 
the spiritual perceptions of those it acts upon, and no 
Adept could long remain in a mental atmosphere such 
as hangs over and interpenetrates every great capital 
or indiscriminate gathering of mankind, without losing 


180 


HINTS ON ESOTmiC THEOSOPHY. 


much of his powers, and forfeiting for long all chances 
of progress. 

And here you have a partial answer to the further 
question, why — -even admitting that the Brothers could 
not without serious risk come openly forward and do 
their own work amongst and preach their own doctrines 
to the masses of mankind, — they could not yet deal 
directly with a selected number of Theosophists, and 
thus pave the way for the gradual infusion of the truths 
about them amongst mankind, instead of leaving the 
whole of us to grope our way, now hoping, now doubt- 
ing, now disbelieving, instead, in fact, of leaving us in 
the pitiable state of uncertainty in which most of us 
are ? 

Col. Olcott’s letter throws some light upon this also. 
The fact is, almost all, if not all of us, are still too 
deeply immersed in the fetid mud of worldly, if not 
actually wicked, cares and desires to be approached or 
directly dealt with by the Brothers without the greatest 
repugnance. 

What to our physical senses are the odors that 
hang about sewers and slaughter-houses, that and worse 
to their spiritual senses are the aura that hang about 
us. That by the exercise of psychic powers they can 
repel the evil influences that surround us, and prevent 
any injury to themselves is true, no doubt ; but the 
psychic like the physical powers of man are limited, 
and easily exhaustible. Why should they waste powers 
in dealing with those unfitted, and unwilling to fit 
themselves, for dealing with them without such waste ? 
There are always in the world men who have fitted 


HINTS ON ESOTERIC THEOSOPHY, 


181 


themselves for this intercourse, and with these, they 
tell us, they do deal directly. 

But another perhaps more important reason is the 
inevitable uselessness of any attempts on their part to 
deal directly with people not spiritually purified. 
Though one went to them from the dead they would 
not believe. If a Brother were to visit an ordinary man 
a dozen times, would he believe ? If the Brother came 
in the flesh he would think him an impostor ; if he 
came in his astral form, and the man’s eyes were opened 
so as to see him, he would persuade himself it was a trick 
of his own fancy or of some one else’s devising. No, 
the mass of mankind, even the mass of the more highly 
educated Theosophists, who have in no way purified 
their spiritual natures, possess that spiritual sense or in- 
sight which alone renders conviction possible, still only 
in a potential or dormant state. 

There is an infinity of work that the Brothers can 
do, and that,, they say, they do do. Why should they 
waste time and powers (they are only men, remember) 
over what from the nature of the conditions must be an 
all but, if not utterly, fruitless toil ? 

But now I must return to your assertion, that there 
is not a shadow of evidence of the existence of any such 
Brothers. Certainly I have no absolutely conclusive 
proof of this. I have never seen nor spoken to one, 
and till lately I myself quite doubted their existence ; 
I know of only one cultivated European, excluding 

Col. Olcott and Madame Blavatsky, viz,,, Mr. , who 

has seen and conversed with one of them, and though 


182 


HINTS ON ESOTERIC THEOSOPHY. 


to me, who know him and his mental capacity well, his 
statement carries great weight, as evidence to the out- 
side public, it is m7, since he was admittedly at 
the time in a sort of trance. At the same time it 
is necessary to remark that the fact of this vision ” 
not having been an ordinary dream was verified by an 
actual removal and change of place of a material object. 
Nor can I point to any one on whose judgment and 
good faith I can implicitly rely,” who has seen and 
conversed with any one of the Brothers. 

But is not this latter question of yours a somewhat 
idle one? On whose judgment can any man implicitly 
rely ? Does any wise man implicitly rely on his owii 
judgment? A fortiori he implicitly tqIj on any 
one else’s judgment ? 

The hypothesis of the existence of the Brothers rests 
partly on a long series of phenomena, several of which 
are outside all authenticated spiritualistic experiences ; 
partly on communications supposed to have come from 
them, many received in altogether phenomenal manners, 
as for instance, inside letters, sent in some cases by per- 
sons knowing nothing either of Madame Blavatsky or 
Theosophy — letters that, as far as human intelligence 
is of any avail to decide the point, Madame Blavatsky 
could by no possibility have had access to, or even 
knowledge of, and sometimes dropped in front of the 
person they were addressed to under circumstances that 
seemed to preclude the possibility of their having been 
so dropped by any known physical agency ; and partly 
on the statements of Col. Olcott, Padshah, Damodar, 
(to whom you alluded in your former letter) and others, 


HINTS ON ESOTERIC THEOSOPHY, 183 

also natives, who have publicly testified to seeing one 
or other of the Brothers. I say publicly, because I be^ 
lieve from what I have heard — and this not solely from 
Madame Blavatsky, or people connected with her — 
that there are a large number of natives who have re- 
ceived absolute proof and possess an absolute certainty 
of the existence of the Brothers, under whom many of 
them are working, and in whose steps they are tread- 
ing. 

How from age to age has the Brotherhood been re- 
cruited? The Adepts are no more immortal than the 
rest of us. Their lives are prolonged far beyond the 
Psalmist’s three-score and ten, but still with all their 
science, all their knowledge, their bodies, like all the 
other phantasma of this illusory life, wear out at last. 
Some few of the very highest, utterly self-disregarding 
beings, voluntarily re-enter in new bodies this troub- 
lous life ; the re-incarnation of the Dalai, Teshoo and 
two other Lamas, is not, we are told, a legend, but a 
sober truth ; but be this as it may, the vast majority of 
Adepts, one life’s work well done here, pass away for- 
ever from this world. 

The Brotherhood is maintained by new recruits, and 
for ages the immense majority of these have been 
Easterns, and of these a very large proportion have been 
natives of India. No doubt there are Adepts every- 
where, but India appears to have been the earliest 
traceable home of Occultism, and more of it lingers 
here than anywhere else. 

True, the Brotherhood admittedly exists in greatly 
diminished numbers ; a wave of materialism has rolled 


184 


HINTS ON ESOTERIC THEOSOPHY, 


over the entire globe, and India has no more escaped 
the curse than other countries, and for thousands that 
twenty centuries ago might have been found here, 
working towards adeptship, hundreds could scarcely 
now be found. Still such men are at work in every 
province, and all such, who have made any real prog- 
ress, equally with the few who, under the new dispen- 
sation (as contrasted with the old Buddhistic and 
Brahminical systems, though all have one common 
root), have publicly avowed the fact, possess a cer- 
tainty of the existence of the Brothers. 

But you will urge that this is mere talk. You said 
most truly that every class of Native society was honey- 
combed with a belief in jogis and Adepts (who indeed 
are only scientific as opposed to rule-of-thumb jogis). 
Do you suppose that any such incredible belief could 
have permeated the minds of 200 millions of people 
and clung securely there for thousands of years, while 
empires rose and fell, languages were born and died, 
and all else, even religions, waxed and waned, if it had 
no substantial basis of fact. 

But let us rather consider the evidence actually be- 
fore us. I take Col. Olcott, and again refer you to his 
letter.* You reject his testimony, and tell me that it 
is absurd to build an argument on my conviction of 
somebody else’s goodness. Now, in one sense, this is 
theoretically true, but practically it is a fallacy. All 
matters in the world are mainly dealt with on concep- 
tions of other people’s character ; all business is carried 


Vide, page 76. 


BINTS ON ESOTERIC THEOSOPHY. 


185 


on, on the basis on which you deem it absurd to build 
even an argument; all suits are decided; every mun- 
dane transaction rests upon this basis. Admittedly 
mistakes may be made, but broadly these conceptions, 
founded on our knowledge of human nature, prove 
correct. I claim no infallibility. I may, of course, be 
deceived. Col. Olcott (though you yourself admit 
having been impressed with his good faith) may after 
all be a double-distilled hypocrite, an arch deceiver; 
but taking all tlie circumstances of the case, this is a 
barely possible hypothesis — one quite as difficult, if all 
the circumstances be reviewed, to accept as that of the 
existence of the Brothers ; and having had much inter- 
course with him, having jealously regarded his words 
and deeds, I have formed the conclusion that he is a 
thoroughly good, honest, sincere man ; and this being 
so, I submit that the deliberate statement he makes is 
a very fair ground on which to build an argument for 
the existence of the Brothei-s. Mind, I never professed 
to call it conclusive proof, but it is fair ground for an 
argument ; it is distinct and tangible evidence which 
cannot be disregarded, though each different person 
will attach more or less weight to it according to his 
knowledge of Col. Olcott and his conviction, derived 
from a personal study of him, of his honesty. 

But turn to some of the natives. You specially in a 
former letter referred to Damodar, and you asked how 
it could be believed that the Brothers would waste 
time with a half-educated slip of a boy like him, and 
yet absolutely refuse to visit and convince men like 

and , Europeans of the highest 

education and of marked abilities. 


186 


HINTS ON ESOTERIC THEOSOPHY, 


But do you know that this slip of a boy has deliber • 
ately given up high caste, family, friends and an ample 
fortune, all in pursuit of the truth ? That he has for 
years lived that pure, unworldly, self-denying life 
which, we are told, is essential to direct intercourse 
with the Brothers ? ‘‘ Oh a monomaniac,” you say, 

‘‘ of course, he sees anything and everything ! ” 

But do you not see whither this leads you ? Men 
who do not lead the life, do not obtain direct proof of 
the existence of the Brothers. A man does live the 
life and avers that he has obtained such proof, and you 
straightway call him a monomaniac, and refuse his 
testimony. How is it possible ever to give you 
evidence that will lead you, as we have been led, to 
believe in the existence of the Brothers as a strong 
probability, although unable to assert it as a fact? 
Really in this respect the position of many men seems 
to be analogous to that of the schoolboy, who says, 
‘‘those who ask shan’t have, and those who don’t ask 
don’t want”; quite a “heads I win, tails you lose” 
sort of position. 

“ But why is it chiefly, almost exclusively, among 
natives that the Brothers appear to work ? ” is a ques- 
tion often put. “ Why do they not rather deal with 
the far more enlightened and better educated Euro- 
peans, and leave them to spread the matter amongst the 
natives.” In the first place, though this goes for little 
with people so essentially just, I believe that the great 
bulk of the Adepts love the natives, and at best only 
tolerate Europeans, at any rate Western Europeans, 
for Magyars and such races are not included I gather 


HINTS ON ESOTHBIC THEOSOPHY. 187 

in their antagonism. In the second place — ^and this is 
the real hitch and the main source of their want of 
sympathy with us — we, Westerns, are infinitely less 
suited for the acquisition of this knowledge than are 
Easterns. 

This is partly due to ph 3 '’sical organization. You 
know perfectly that it was usually amongst delicate or 
sickly women that Keichenbach, whom you mention, 
discovered his best sensitives ; it is always these who 
make the best clairvoyantes. All abnormal develop- 
ments of psychical powers require a corresponding 
repression of the physical nature, which may be the 
result either of delicacy of organization or mental con- 
trol. As a matter of fact the comparatively delicate or 
feeble organization of Easterns — the result partly of 
climate, partly of vegetarian diet — is more favorable to 
the development of ps}xhical powers than the more 
robust, animal food-fed organizations of the Westerns. 
Moreover, as I have already mentioned, special capacity 
for psj^chical development is eminently hereditary; 
and adeptship having been known for at least 4,000 
years in India, and having been in past ages widely 
spread here, while it has been absolutely unknown in 
the West, there are an infinitely greater number here, 
specially capable for such development than in Europe, 
or at least Western and Central Europe. 

But mental organization and inclinations also play 
an important part in the question. Westerns, trained 
more or less in the positive school of physical research, 
which verifies everything by the application of direct 
external tests, are almost inherently incapacitated from 


188 


HINTS ON ESOTERIC THEOSOPHY. 


accepting and making progress in a system of meta- 
physical research which verifies everything by refer- 
ence to internal intuition. On the other hand, this 
latter system accords as perfectly with the less ener- 
getic, more meditative mind of the Indian, as the 
physical method does with the more active mind of the 
Englishman ; and it has always accordingly from the 
remotest periods been known and followed here. 

From these and many kindred causes it follows, we 
are informed, that for every Western European capable 
and willing to prosecute with any success the study of 
occultism, at least a thousand Easterns, even better 
qualified, could be found; and it need, therefore, never 
surprise even those Europeans who believe in the 
Brothers, if, as time goes by, almost every person 
appearing to attain any successful results should prove 
to be a Native or Eurasian, for unquestionably the 
half blood, and long domiciliation of these latter in this 
country puts many of them nearly on the same level as 
regards these matters as the whole-blooded native. 

To return : I think I may claim to have shown that 
the Theosophical Society cannot fairly, even now in its 
infancy, be called a delusion ; that the phenomena that 
have occurred in connection with it are not explicable 
on the theory of Madame Blavatsky’s mediumistic 
powers, many of them having been of a nature never 
previously observed in the case of any other medium ; 
and, lastly, that, though there is no certainty to us of 
the existence of the Brothers, it cannot truly be asserted 
that there is no shadow of evidence of the fact, there 
being really a nexus of circumstantial evidence, not 


HINTS ON ESOTERIC THEOSOPHY. 189 

half of which has been, or can be, referred to here, 
which will be more or less convincing to each mind, 
according to the spirit in which it is weighed and 
examined. 

I say of which not one-half can here be referred to — 
I might say one-tenth, for the chain consists mainly of a 
thousand small occurrences, which, taken singly, might 
be rejected as coincidences, but which cumulatively 
distinctly amount to evidence. To explain my meaning 
I will notice one little incident which has occurred whilst 
I have been writing this letter and in connection with it, 

and which moreover you can verify, for Mr. B is a 

member of your own branch, is well known to you, and 
resides in the same station as yourself. 

About a week ago I had occasion to write to him in 
reply to a letter of his, pointing out, as I have done 
above to you, the conditions that we were told were 
essential to obtaining direct communication with the 
Brothers ; and that till those conditions were fulfilled 
no one had a right to complain of not being visited by 
these. 

Three days ago, whilst pondering over the reply I 
should make to your letter — feeling, on the one hand, 
how strong my own belief was in the existence of the 
Brothers, and, on the other, how difficult it was to 
convey to you any adequate idea of the multitude of 
circumstances out of which that belief has grown up — 
I could not help thinking to myself : ‘‘ Well, really, if 
the Brothers do exist and want people to believe in 
them, they would surely do well to give some few of us 
some such unmistakable evidence as should enable us 


190 


HINTS ON ESOTERIC THEOSOPHY. 


to say, not as now, that we believe they exist, but that 
we know it of our own personal knowledge;” and I 
wished with all my power that they would in some way 
give me some help out of the difficulty in which I felt 
that I was placed. 

Now I need not remind you that Madame Blavatsky 
is some 1,500 miles away from me, and nearly as far 
from you and Mr. B. But I may say that my letter to 
him contained no allusion to my difficulties, and that no 
one here or elsewhere (unless the Brothers) knew any- 
thing of my perplexities. Yet, whilst to-day writing 
this letter, I received a letter from Mr. B., who, after 
thanking me for mine, says : “After perusal and think- 
ing over its contents I felt a desire to take a pencil and 
write, in my usual manner, willing that I should obtain 
some communication from my inner self, and this, of 
which I send you a copy as therein desired, was what I 
got:-” 

Communication ivith the mysterious Brotherhood, 

“ This, the most important feature in the Society of 
Theosophists, is a subject of deep interest to many, 
if not all, its fellows ; and why? Because they all 
desire to prove to themselves that there is such a 
Brotherhood, and that they hope thereby to convince 
themselves of the reality of occultism. A most mis- 
taken notion ; is it possible for the mysteries of nature 
to hang upon so slight a thread, viz,,^ the existence of 
some Adepts? Did not nature possess those laws at 
its very creation ? Or has it acquired them only from 
the time that the Adepts have formed a lodge of their 
own? True that the Brethren guide and direct you, 


HINTS ON ESOTHBIC THEOSOPHY, 


191 


and lead you on the rugged path they have traveised 
with much self-sacrifice ; but it is only humane charity 
which induces them to do so, and because they desire 
to benefit those who are in darkness, and for no gain 
to themselves. It is only when they see a willing ob- 
ject that they take him in hand ; their rules are strict, 
that is no fault of theirs : nature teaches them these 
rules, and they are bound to' adhere to them. They 
are not bound to communicate with every one, no more 
than any man may take or not to another. Nature may 
command them to visit you and give instruction and 
disclose some of its mysteries ; but can it be a fault if 
they do not repeat their visits ? The searcher of truth 
should not look out for these Adepts. Every flower 
and living thing on earth has a hidden secret. Man has 
one in himself ; let him search his own power and he 
will find an ample store of marvels which all the Adepts 
put together cannot produce, if he can only be so puri- 
fied as to reach that perfected state that is absolutely 
necessary for such phenomena. Now, then, that I have 
defended the Brethren, I have to tell you that you must 
not hope to see them as you have hoped. Hope for 
success to see wonderful things, and that is all ; and 
perchance a Brother may be deputed to instruct you as 
others are instructed. Send this to Mr. X.” 

Now there is nothing remarkable in this^^r se^ the 
only remarkable point is, that Mr. B., who has never 
sent me any paper before, of whom I know little, and 
who could not possibly have had any idea of my per- 
plexities, should, on the precise day on which I was 
mentally abusing the Brothers for their, as I confess it 
often seems to me, strangely unbusiness-like and round- 


192 BINTS ON ESOTEBIC THEOSOPHY. 

about way of doing business, conceive himself impelled 
to write and to be directed to send me a copy of what 
is an answer to much of my mental address to the 
Brothers. 

You will say, ‘‘Strange, certainly, but a mere coinci- 
dence,” — so be it; but when these little coincidences, 
trivial in themselves, are constantly recurring, I per- 
sonally find much difficulty in avoiding the conclusion 
which they cumulatively point to, viz.., that they are 
the result of design, and not accident, and that there is 
an intelligent power behind them. 

And now before closing I wish to notice some of 
what I may term the side issues raised in your letter. 

You say that Theosophy appears to you to be merely 
Christianity without Christ. 

Now if by Christianity we understand the religion 
set forth by most of the more important existing sects — 
Catholic and Protestant — there might be some grounds 
for your assertion ; but if by Christianity we are to 
understand the religion actually preached by Christ, 
then I must differ from you, because Theosophy is the 
very religion preached by Jesus, Sakya Muni, and all 
great Eastern religious teachers of antiquity, the funda- 
mental doctrines of which are, “a life beyond the grave,” 
and “the inevitable reaction in the next life, upon what 
survives of man after death, of all the good or evil done 
by it in this life.” 

These were admittedly the cardinal doctrines preached 


HINTS ON ESOTERIC THEOSOPHY. 193 

hj Gautama Buddlia, and these, as you may verify for 
yourself from the first three Gospels, were the cardinal 
doctrines preached by Jesus. You have only to read 
Matthew, v, 3-12, 43-48 ; vi & vii, xii, 50 ; xiii, 41-43 ; 
xix, 16-22; xxv, 31-46; and parallel passages, to see 
that, despite isolated texts, on which a different 
construction may be put, the real essence of Christ’s 
Christianity was, “they that have done evil shall go 
into everlasting (or prolonged) punishment, and they 
that have done good into Life eternal (or of long 
duration).” Not those, he said, who called him Lord, 
Lord, i.e.^ who professed belief in him^ but those who 
did the will of His Father in heaven, z.^., did good, 
were to reap this reward. 

The doctrine of vicarious expiation of wrong-doing 
— of the atonement in fact — now supposed to be the 
corner-stone of Christianity, was evolved long after 
Christ’s own time by a section of the then Church, so 
much so that it was quite unknown to some of the 
early fathers, and rejected by others, whom, in conse- 
quence, the existing Churches, which are the offspring 
of that section, have ever regarded as heterodox or 
heretic. 

So you cannot call Theosophy either Buddhism with- 
out Buddha, or Christianity without Christ ; it is Bud- 
dhism without the legends with which the Buddhist 
Churches have, as years rolled by, disfigured the fair 
fabric of their founder ; it is Christianity without the 
doctrines with which Christian Churches have over- 
loaded the simple purity of their founder’s work ; it is 
a fresh outburst from that primeval font of sacred truth 
13 


194 


HINTS ON ESOTEBIC THEOSOPHY. 


ill which both Buddhism and Christianity, and a hun- 
dred other creeds, whose names even have long been 
forgotten, had their source. Such at least is the con- 
tention of the supposed Brothers 

You seem to think that the value of the system of 
religious philosophy, in which we are being gradually 
indoctrinated, must depend wholly upon conclusive 
proof of the existence of the Brothers, and of the pos- 
session by them of powers which enable them to verify 
by actual knowledge the supposed facts embodied in 
that philosophy. In other words, you hold that with- 
out such conclusive proof, the sj^stem of philosophy 
supposed to emanate from them must necessarily be 
worthless. But this appears to me an altogether er- 
roneous view. Without such proof, we cannot accept 
that philosophy as certainly true ; but if we find it to 
constitute an all-embracing consistent whole, furnishing 
a rational credible explanation of all the puzzles of the 
universe, — such as the origin of evil, of which no other 
system has ever given any rational solution — if we find 
that Avhile manifestly the source out of which ancient 
creeds arose from two to three thousand years ago, it 
yet harmonizes perfectly with, and elucidates every 
fact that modern science and modern spiritualism have 
established — we maj" well value it higlily as the best 
hypothesis yet put forward, and accept it as more prob- 
ably true, and therefore more deserving of careful 
study, than any other. 

I do not assert that all this is true of this philosophy ; 
I know as yet too little of it. I can only say, that so 
far as I have gone it seems to me to be so ; but what I 


HINTS ON ESOTElilC THEOSOPHY, 


195 


desire to impress upon you is, that no uncertainty 
as to tlie Brothers necessarily renders the philosophy 
valueless, but that, on the contrary, it may prove to 
possess inherent claims on our reason, quite independ- 
ent of the source from which it is or is supposed to be 
derived. 

You say: “If this Society had been founded by such 
a Brotherhood, it would have been far more wisely 
administered ; its leaders would have led higher and 
more consistent lives ; its organ would not have been 
so often disfigured by passages which must revolt every 
sensible mind, every kind heart; and, lastly, its real 
founders would have taken means of thoroughly demon- 
strating their existence to some few at any rate of their 
more prominent supporters.” 

Now as regards the latter point, I need not again go 
over the ground already traversed. To the best of my 
belief none of the European supporters of the Society 
have yet led the lives declared to be essential to such 
conclusive demonstration, though several are now try- 
ing to do so, and this point therefore goes for nothing. 
But as regards the founders living higher and more 
consistent lives, I scarcely follow you. Could any mere 
man have led a purer, better life than Col. Olcott has 
done since he landed in India? I have been able to 
watch his life closely for weeks, I may say months ; he 
has been, to quote your expression, ew evidence'"'' day 
and night since his arrival with crowds ever round him, 
the majority eager to detect any frailty or misconduct. 
Yet after several years, what are the most serious short- 
comings that he can be charged with? First, that he 


196 


HINTS ON ESOTERIC THEOSOPHY. 


has written three or four letters or paragraphs, in the 
regular Yankee — journalist (to our ideas) — bad-form 
style. Second, that he has spoken and written of cer- 
tain Christian priests in an angry and unbecoming tone. 
That, abused and insulted in the grossest manner by 
these very priests, he should have partly lost his temper 
and have retaliated, even comparatively mildly, is to be 
regretted ; it is contrary to the doctrines of Theosophy, 
as much as the language used by some of those whose 
insults he resented, was opposed to the teachings of 
Christ ; but he is not murely, like the Adepts them- 
selves, only a man, but he has as yet surmounted only 
one of the many steps by which the lowest platform of 
adeptship has to be reached, and can therefore any triv- 
ial shortcomings of this nature be either wondered at 
or constitute any real argument against the Brothers ? 

For, understand clearly, that the Brothers declare 
that they work with nature and by natural means. 
Nature does not instantaneously produce the gigantic 
pine or the mature oak. She sow^s many seeds, many 
do not germinate at all, some few germinate, and 
thence slowly the tree develops, through innumerable 
vicissitudes, and many a check, many a broken branch; 
and whilst many generations of leaves come and go, it 
gradually grows and matures. So with all their works ; 
they use, as a rule, no phenomenal means; they work 
only with ordinary instruments. They, too, sow many 
seeds, and leave them to germinate or not, and for the 
rest mainly trust to natural causes for the develop- 
ments they have in view, though, like the forester, 
they may here and there intervene in special cases to 
supplement the powers of nature or avert catastrophes 
that these appear to be bringing round. They never 


HINTS ON ESOTERIC THEOSOPHY. 197 

for one moment pretend to have the time or means to 
supervise details. 

It was desired by one, at any rate, amongst the 
Adepfs, himself educated in the West, to afford some 
glimpses to that West, now fast sinking in a Dead Sea 
of materialism, of those spiritual truths of which the 
Brotherhood are the custodians. 

It was difficult in the last degree to find any person 
fitted to become a missionary in the cause. Admitting 
unhesitatingly, as they always do, that Madame Blavat- 
sky is by no means in all respects what they should 
have desired, they yet affirm that she was on the whole 
the fittest instrument available. Possessing in some 
degree, as an inheritance from an Adept ancestor, the 
special capacity requisite for great success in occult 
studies ; having spent the greater part of her life in 
attempts to penetrate these secrets for which she ever 
felt an innate yearning; having been at last led to 
Tibet, and there having been thoroughly grounded in 
the science, and having risen several steps on the lad- 
der ; and above all despising utterly all worldly objects ; 
and being heart and soul devoted to their service in ab- 
solute singleness of heart, the Adepts considered that, 
despite her excitable temperament, and other similar 
shortcomings (for which, as we know, she is perpetually 
being chided and rebuked), she was on the whole the 
best person they could get to set the work they had in 
view on foot. 

America was chosen as the start point ; because of 
all Western countries, America is the one in which, 
owing to the wide diffusion of spiritualistic experiences, 


198 


HINTS ON ESOTERIC THEOSOPHY, 


materialism was most easy to combat. Disapproving, 
owing to its dangers, as explained in Fragments of 
Occult Truth No. 1, any general practice of so-called 
spiritualistic investigations, the Brothers yet recognize 
that it serves to awaken a belief in the occurrence of 
‘‘ phenomena,” and may thus serve as a ground-work 
on which their philosophy, which furnishes the true 
explanation of these, may be built up. 

Later branches were established in Western European 
countries. That the results have been far from satis- 
factory is admitted — the explanation being that, with 
few exceptions. Western people are not willing, and 
many of them (surrounded and smothered by the an- 
tagonistic aura, emanating from the worldly-minded 
multitude in the midst of which they dwell), are utterly 
unable to lead the lives essential to any progress — and 
it was decided to transfer the real head-quarters of the 
Society to India, the people of which possessed greater 
natural capacities, as already explained, for the assim- 
ilation of its doctrines. 

The Brothers are only men ; as we understand there 
have been great differences of opinion as to this whole 
matter. Very few cared to try to enlighten the West 
(which they look upon as too deeply immersed in sci- 
entific materialism to be worth wasting efforts on) for 
the sake of the West itself ; but some, who cared little 
for the West as such, thought that any action there 
might re-act favorably here, where the ruling classes 
are Westerns. All more or less approved the work 
amojigst natives here, though many held that any per- 
manent good effects were extremely doubtful, but only 


HINTS ON ESOTERIC THEOSOPHY. 


199 


one desired to associate Europeans in the work. As, 
however, he was the originator of the Society, his view 
to a certain extent prevailed. It was soon, however, 
found that, in the absence of European co-operation, 
suspicions were created in the minds of the rulers as to 
there being hidden political designs underlying the 
avowed objects of the Society; and, further, that the 
vast majority of the natives themselves were averse to 
taking part in what, so long as Europeans of education 
and position held aloof, must necessarily be looked upon 
with disfavor by their rulers. 

Hence the Eclectic Branch, accepted with pleasure 
by one Brother, of more cosmopolitan views, as possibly 
opening a way to his cherished design of disseminating 
truth amongst the W estern peoples, but by the major- 
ity, with distrust, if not positive dislike, as a possible, 
though doubtful, means of promoting this dissemination 
in the East. 

Europeans must not forget, in considering the cir- 
cumstances of the case, this serious difference of opinion 
that exists in regard to us in high places. We have 
only one Brother, so far as I can learn, really favorably 
and lovingly disposed towards us for oui* own sakes — 
really desiring to help iis and smooth the path for us to 
higher things ; and he is so tied down by his superiors 
that he can do but little, while as for the rest they 
only tolerate us, for the sake of the possible good that 
may be done through us. 

Not gratifying, this certainly ; but still one cannot 
help feeling that, if the good be done, all else signifies 
little. 


200 


HINTS ON ESOTERIC THEOSOPHY, 


But to return : You must see that working, as the 
Brothers profess to do, refusing to meddle with details, 
planting only the seed, and then allowing it to germi- 
nate and the plant to grow, without their interference, 
save in very exceptional cases, and broadly speaking, 
in accordance with all natural circumscribing influences, 
your argument against their existence, founded on the 
errors which have been patent in the administration of 
the Society and the editing of its organ, and even on 
the shortcomings of the nominal founders, falls to the 
ground. The Brothers, having set the thing going 
through the best available, though by no means per- 
fectly qualified, agents, leave it to develop naturally 
as best it may, refusing to descend dei ex machina to 
modify and neutralize natural causes and results, save 
and except when some nodus,, truly vindice dignus,, 
occurs. 

You lay great stress upon the fact that two of our 
most prominent European Theosophists distinctly de- 
clined to assert that the Brothers did exist; but could 
you now, with the additional light thus thrown upon 
the position, reasonably expect any more definite as- 
surances than they gave you? They have not lived 
the lives, though they may be trying to do so, and they 
therefore do not know" that the Brothers exist, any 
more than you or I do. They only believe that they 
do, as I do likewise ; and what more then could any of 
us say than they said then and I have now said? 

As to the communications supposed to be received 
from the Brothers, I cannot altogether agree with j^ou. 
Some of them do seem to me beyond the capacity of 


nmTS ON ESOTERIC THEOSOPHY. 


201 


Madame Blavatsky, so far as I have been able to gauge 
this, though I quite admit that she is so clever a woman 
that in this I maybe mistaken. Many of them, if care- 
fully thought over and their hidden sense worked out, 
contain a great deal more than at first meets the eye. 
None of them are objectionable or in any way incon- 
sistent with the general doctrines of the Brotherhood 
as taught us, and many of them were admittedly dashed 
off in an incomprehensibly short space of time. 

As to exceptionally high intellectual powers, they 
would be the last to claim anything of the kind ; and, 
looking to the fact that they are mostly sprung from 
races in which pure intellect has for ages been as 
little cultivated as physical science, I do not see how 
we could expect it. 

Again, I repeat, they are not gods — only men, who, 
naturally gifted with peculiar organizations, but not by 
any means necessarily with high intellectual powers, 
have, by a life of repression and self-sacrifice, and 
under a special long-continued course of training, so 
developed and enfranchised certain psychic powers 
latent in all men, as to be able to penetrate and dis- 
cover the mysteries of that real and eternal, though 
unseen, universe, on the surface of which floats the 
illusory, transitory, visible universe, which, to us ordi- 
nary mortals, is all in all. They can know anything 
they desire, just as you can learn any physical science 
you please ; but they do only know what they investi- 
gate, just as you only know that science you study, 
and their efforts are chiefly directed towards the 
reverification for themselves of tlie solutions which 
their predecessors have recorded of the great problems 


202 


HINTS ON ESOTKJilC THEOSOPTIY, 


of the universe : What am I ? Whence do I come ? 
Whither do I go ? What is the moving power of the 
universe? and the like. It is not anything that we 
call knowledge ; it is not high intellectual powers, 
but the awakened and liberated condition of certain 
spiritual elements that enter into man’s composition, 
that enables them to investigate and solve these prob- 
lems, partly by actual observation and partly by direct 
intercourse with entities occupying far higher and 
less material platforms than this world. They are not 
polyglots ; they cannot speak all languages ; they may 
be able to understand anything ever written in any 
language, by laboriously forcing back their own thought 
into a junction with the thoughts out of which that 
writing originated; but, so far as we know, only one of 
them, who was partly educated in England, ( there 
may be others of whom we know nothing ) really knows 
English well. 


They can dissect the mind of any individual man and 
search its most hidden recesses where the necessity 
arises for this laborious process ; but of mankind en 
masse^ of the ways, thoughts and springs of conduct of 
modern Society, European or Native, they seem to 
know little. Never mixing with the world, thoroughly 
despising it and all its shows, they are eminently un- 
practical people ; and now that they are beginning to 
wish to come a little out of the darkness and solitude 
in which for ages they and their predecessors have been 
impenetrably veiled, and through chosen instruments 
diffuse some rays of the priceless knowledge of things 
spiritual they possess, they seem to know very little 
how to set about it and to be so fettered, partly by 


HINTS ON HSOTERIC THEOSOPHY. 


203 


rules and partly by the prejudices of the older and 
liigher members of the fraternity, as to be unable, or 
unwilling, to act upon the advice of those of us who, 
mere pigmies to them in psychic science and its revela- 
tions, yet know far better than they do what this every- 
day world of ours is like, and how alone, constituted 
as society now is, it can be successfully operated on in 
the sense that they desire. 

So far from the communications received, tending 
to disprove the existence of the Brothers, they are pre- 
cisely what might have been expected from a body, 
such as they are alleged to be. They contain argu- 
ments which, from an outsider’s point of view, and 
looked at in their worldly bearing, are certainly too 
feeble for a woman of Madame Blavatsky’s ability and 
worldly experience to have soberly put forward, and 
yet which, if you by a mental effort work yourself 
round to the peculiar position which the Brothers de- 
scribe themselves as occupying, you at once understand 
appear to them conclusive. Their letters are often what 
we should call ill-argued, because they know nothing 
of argument. On any or every point, they either ac- 
cept what their fellows, who have investigated the 
point, tell them, or investigate it for themselves. They 
can make certain if they choose of anything and every- 
thing relating to those matters which are all in all to 
them, and there is, therefore, no room for practice in 
argument. They betray an ignorance of modern socie- 
ty, of what- can and cannot be done in it, greater even 
than that of our unsophisticated founders; and they 
are as full of non possumus as any Papal utterance. 
But with all this they contain very remarkable passages, 


204 


HINTS ON ESOTERIC THEOSOPHY. 


toucliing on their science-philosophy, which open out 
to all of us quite new vistas of thought, and seem to 
throw light on what have been life-long puzzles ; and 
though we cannot affirm that these might not possibly 
have been written by Madame Blavatsky, still in two 
years’ acquaintance, and many months of daily and 
hourly intercourse with her, we have seen nothing to 
justify our attributing to her the capacity requisite for 
their composition. 

So that, independent of the phenomenal manner in 
which several of these communications have been re- 
ceived, they do, if rightly considered, contain internal 
evidence of being the productions of people such as 
the Brothers describe themselves to be. 

You rejected the dilemma I offered you, and pre- 
sented me in your turn with another ; but this latter I 
must similarly reject, having shown, as I think, that 
the phenomena are 7iot really explicable on any theory 
of Madame Blavatsky’s mediumistic powers, using the 
word in its accepted sense. 

I therefore return to my original position, and sub- 
mit that either the Brothers exist, or Madame Blavat- 
sky and Col. Olcott, to say nothing of Padshah, Da- 
madar, Moorad Ali Beg, etc., etc., etc., are impostors, 
and I repeat my question, ‘‘if imposture, cui hono 

You contend (though you admit that you do not be- 
lieve such to be the case ) that the hope of making money 
may have been amongst their objects for the imposture. 
Nowit is always possible to suppose “low motives unto 


HINTS ON ESOTEBIC THEOSOPHY. 


205 


noble deeds ; ” but whether any rational man will ac- 
cept such suppositions will depend upon whether they 
at all harmonize with the other circumstances of the 
case. In the present instance, this money-making 
theory is utterly opposed to all the facts known to us. 
Whatever shortcomings may be charged against the 
founders, no one can pretend that, from first to last, 
they have ever shown the smallest regard for money 
or anything money can purchase. Had money-mak- 
ing entered in the smallest degree into even their 
original programme, it would have been impossible for 
them to avoid allowing this desire to peep out at some 
time or other. 

I need scarcely notice your remark that their Maga- 
zine, The Theosophist., might, if well managed, have 
proved a valuable property and yielded a large income.” 
You cannot seriously suppose that they gave up every- 
thing, she in Russia and both in America, for a Maga- 
zine speculation in India ! Subsequent to the close of 
the American war. Col. Olcott, we understand, enjoyed 
a large professional income, and certainly his social 
and public standing in America were such as to prom- 
ise him any reward there, within an ordinary citizen’s 
grasp, that he could desire. Madame Blavatsky, too, 
could earn infinitely more by literary work by writing 
for other journals than she ever could hope to do by 
writing, as she does almost exclusively, for her own. 
Moreover she voluntarily relinquished a considerable 
patrimony some years ago to relatives to devote herself 
unfettered to occult pursuits. It was never poverty, 
or even ‘‘ comparative poverty,” that debarred her 
from making a figure in the world; ” for, born in a 


206 


HINTS ON ESOTERIC THEOSOPHY. 


noble family, and moving always, till she voluntarily 
turned aside from worldly objects, in the very best so- 
ciety, she has always had, and still retains, numbers of- 
friends amongst the highest ranks in her own coun- 
try. 

For a practical man your arguments in these matters 
are certainly the feeblest I ever read. Fancy a man 
saying : ‘‘ How can anyone possibly be sure that the 
moon is not made of green cheese,” and having said 
this, concluding that he had gone some way towards 
establishing the possibility of such being the fact; but 
such precisely has been your line of argument. 

But further on you yourself reject the money-making 
theory, and say that in such a case the love of notoriety 
would probably prove to be the real inducement. But 
have you considered that if that had been their motive 
power they would scarcely have left New York, where 
their doings and sayings, and their Society and its aims 
and objects, were canvassed by every journal, and 
where, owing to the wide diffusion of, and prevalent 
belief in, spiritualistic notions, far more interest was 
felt in the matter than could possibly have been ex- 
pected in any other quarter of the globe? Admitting 
that they have in some places received, and might fairly 
have expected to receive everywhere, a kindly welcome 
from the natives of the country, they must equally have 
known that nowhere in India could they expect to be 
so much objects of attention as they already were in 
America. And, again, who that has lived with them, 
or in close intercourse with them, can have failed to 
notice the lives they lead of perpetual never-ceasing 
labor and toil, and that toil not in directions that 


HINTS ON ESOTEBIC THEOSOPHY. 


207 


would be most likely to enhance their own names and 
‘fame, or increase that notoriety you fondly deem their 
probable object, but in the silent struggle to make all 
within their influence happier and better. 

None of us can certainly read the hearts of our fel- 
lows ; but if we may, as in practice the whole of man- 
kind does, draw any conclusions as to the secret work- 
ings of the hearts of others, from all they say and do, 
and from all they abstain from saying and doing, we 
may certainly conclude that it was no love of notoriety, 
of being, as you phrase it, somebody^ that led Madame 
Blavatsky and Col. Olcott to our shores, or that has 
since sustained them in their persevering labors, in the 
face of a bigoted opposition and a malignity of calumny 
almost without parallel in India. 

You lay particular stress on a letter of Madame Bla- 
vatsky ’s {page 237) narrating one of her early psychical 
experiences, and you seem to conclude from this that 
Madame Blavatsky admits having been a medium in 
youth. But if you will re-read this more carefully you 
will see that the whole tenor of her letter is to show the 
folly of the idea of obtaining proofs of spirit identity 
by the abnormal communications supposed by spiritual- 
ists to come from spirits of deceased persons. 

Moreover, do you not perceive that, if Madame Bla- 
vatsky were an impostor — and I think I have shown 
that if the Brothers do not exist and the whole matter 
is not in the main true, (the phenomena that have 
occurred not being explicable on any mediumistic 
theory) she must be an impostor — the very last thing 
she w'ould have done (knowing how constantly and 


208 


HINTS ON ESOTERIC THEOSOPHY, 


generally she has been suspected and accused of writing 
the communications supposed to have come from the* 
Brothers), would have been to volunteer an account of 
an experience, involving the capacity on her part to 
write in handwritings utterly distinct from her own 
normal one ? 

No one will pretend that she is a fool; no one who 
knows her can deny her cleverness or rapidity of 
seizing every phase of a chain of circumstances, every 
aspect of any idea or fact. Had she really been an im- 
postor, were she really the writer of these communica- 
tions, it is as certain as anything in this world of delu- 
sions can be, that she would never have acknowledged, 
much less herself have volunteered, this early ex- 
perience of hers. 

Of course you avoided this really strong argument 
by the hypothesis that she was not an impostor, only 
an unconscious and deceived medium ; but I have 
already shown, I think, that this hypothesis is abso- 
lutely irreconcilable with the known facts, and I must, 
therefore, claim this letter as a confirmation, rather 
than the reverse, of the existence of the Brothers. 

Finally^and this seems your strong point, and from 
the energy with which you put it, you would really 
seem yourself to have come in for some little plain 
speaking on her part, — ^you insist on defects in poor 
Madame Blavatsky’s part, as a conclusive proof of her 
not being the missionary of any such people as you 
conceive the Brothers to be. You say: “AVherever 
she goes, her irascible temper, her want of charity to all 
who oppose or doubt her, her dogmatic and imperious 


HINTS ON ESOTEBIC THEOSOPHY, 


209 


spirit and vehemence of speech are noticed and 
though you admit ‘‘her kindliness of heart, love of 
justice, hatred of injustice and oppression, and sincere 
desires for the welfare of her fellow creatures,” you 
hold the existence of those defects which you attribute 
to her to be conclusive evidence that she cannot be the 
emissary of such people as the Brothers. 

Now, in the first place, for the twentieth time, the 
Brothers themselves are only men, not gods, not angels, 
and some of them not even what I should consider 
altogether saints. One at any rate, with whom we 
have communicated (the very one so beloved by Col. 
Olcott, and of whom he speaks so enthusiastically), is 
apparently quite as dogmatic and imperious and far less 
polite than his poor chela Madame Blavatsky ever has 
been or could be. He can seldom avoid some fling at 
the stupidity of us, “ Pelings^^^ as they designate all 
Europeans, as compared with natives, when some ab- 
struse metaphysical idea has to be seized. They are 
purified men, free from earthly sins, cares and desires, 
but to each clings some shadow of what the man was 
out of which they developed, and in this case the raw 
material was a haughty Rajpoot, intolerant of all opposi- 
tion, and thoroughly hating and despising Europeans. 
He does not now really hate or despise any one ; he 
wishes all men well ; he would not hurt a fly, but still 
some flavor of the old man clings about him. 

Another is as gentle as a lamb, and quite saint-like 
in all his expressions. Another, a far higher one, is as 
grim and hard as any Calvin. 

They are men, greatly purified from earthly taints, 


210 


HINTS ON ESOTERIC THEOSOPHY, 


and standing high above us — ordinary mortals, — in 
virtue of their enfranchised psychic elements ; but they 
are still men, and consequently none of them absolutely 
exempt from some one of the minor weaknesses in- 
herent in human nature. 

If the Brothers be so — and this is what they tell us 
of themselves — is it reasonable to deny their existence 
because some of their employes exhibit similar or even 
far more serious weaknesses ? 

But, again, admitting a substratum of truth, I con- 
tend that there is a serious exaggeration in your strict- 
ures on poor Madame Blavatsky. At times, like most 
other women, she is irritable and fractious, but it soon 
passes, and I have never discovered a trace of any 
malicious or revengeful spirit in her. When suddenly 
some new and outrageous calumny bursts on her, she 
at times gets very angry, and shows a great disposition 
either to abuse her assailants roundly or to sit down and 
write the reverse of a meek reply. But if she does 
either, she is always sorry for it afterwards ; and very 
often, when she is in a better mood, she takes no notice 
of attacks that would anger even saints. 

When you know yourself to have sacrificed every- 
thing in life, for tl]e hope of being able to spread truth 
and do good to your fellows, — when, despising comfort 
and enjoyment, you are toiling day and night (and how 
she works all who have enjoyed her acquaintance well 
know) in the purely unselfish desire to benefit others — ■ 
it zs, to say the least, aggravating to see yourself con- 
tinually denounced, in the public prints by anonymous 
writers, as a swindler, impostor, liar, and what not. The 


HINTS ON ESOTERIC THEOSOPHY. 211 

true philosopher would pass it over with a smile ; but 
she has not one grain of this philosophic temperament ; 
the very organization which renders her (in some other 
respects so ill qualified) so specially capable of success 
in occult pursuits, is utterly incompatible with a calm 
philosophic serenity. That later, as the result of the 
influence which the Brothers exert over her, she may 
attain this, is possible ; but she is still too far down to 
have altogether conquered this inherent weakness. 
Had she done so, she would not be amongst us now. 

And, after all, nothing is more certain than that if 
her bitterest calumniator came to her next day, sick or 
in trouble, she would strive as hard to relieve him as 
though he had been a friendly supporter. 

Like every one else, she has faults, and owing to her 
disregard for appearances, she shows them more freely 
than any ordinary person would ; but her faults, as far 
as I can judge, lie on the surface ; and in essentials she 
is, it seems to me, a far better woman than the majority 
of her neighbors, and infinitely better than with her 
very peculiar physical and mental organization she 
could possibly have been, were not the cause in which 
all her hopes are bound up, in lier belief, a true and 
good one. 

There are three grievous stumbling blocks to those 
even who are disposed to believe in Madame Blavatsky 
and the Brothers, which, although not directly alluded 
to by you, may properly be noticed. 

The one is the manner in which, to some, the society 
or its founders, appear to have continually changed 
front. 


212 


HINTS ON ESOTEBIC THEOSOPHY. 


One man says ; I came out to India with Madame 
Blavatsky and joined the Society at its inception at 
Bombay, and all I can say is, I never heard a hint of 
the Brothers.” Another says : When three years 
ago I took much interest in the Society and saw a great 
deal of the founders, it was all Hindoo Yoginism, the 
Vedas and the Vedantas. Never a word was breathed 
about Buddhism, which is now represented as the 
purest and least corrupted offspring of the Primeval 
Truth.” Another says : ‘‘ When I knew them there 

was no hint of their being mere puppets, moved help- 
lessly by hidden wire-pullers,” and so on. 

But this is not a real difficulty, because this is ex- 
actly in accordance with what the Brothers describe as 
their invarible course of action. They never burst on 
the world with a grand surprise. No Minerva, armed 
cap-a-pie, issues from their brains; they never lay their 
hands on the table, but slowly play card by card as the 
game proceeds. They let every scheme grow slowly, 
develop by degrees, nay, as in the tree, one branch 
spreads out in this direction and later another in an- 
other, and, acted upon by surrounding influences, even 
the trunk gets now a crook this way, now a bend that, 
and yet, on the whole, the broad result is upward 
progress ; so do they allow their designs to expand, 
irregularly, often, as it would seem for a while, in a 
wrong direction, and yet with the ultimate result of 
perfect maturity. The Society, as we now view it and 
understand it, is a wholly different thing to what any 
of us could have conceived a few years ago ; and prob- 
ably a few years hence it will again look very differ- 
ent. And here one point must be noticed: just as the 


HINTS ON ESOTERIC THEOSOPHY. 


213 


Brothers must not be held responsible for the blunder- 
ing in details, due to the so-called founders’ imperfec- 
tions, so neither must the founders be abused for letting 
people conceive erroneous ideas of what the ultimate 
aims and scope of the Society are ; they can only di- 
vulge what they are allowed to tell, they must conceal 
or evade every thing that so far their leaders and 
masters do not deem it expedient to be revealed. As 
was distinctly said in answer to some outside comments 
on Col. Olcott’s supposed want of mental capacity to 
grasp certain metaphysical problems : He had either 
to appear a fool, or to speak on what he was forbidden 
to speak about; ” and as time has rolled on, the very 
person who made the comments that elicited this reply 
has come to acknowledge that this does look as if it 
were in fact the real explanation of a good many things 
that have from time to time shaken our faith. 

Moreover, it has to be noted that the Society has 
never changed front in the sense of departing from one 
definite plan. The higher knowledge ” which tlie 
founders preach may be attained under any esoteric 
religion, no matter what its external symbols, rites or 
creed, provided only that the universal esoteric method 
be followed. So to Hindus they show an upward path 
through the Vedic philosophical methods, and to the 
Buddhist they trace it through the Pitikas. Quite re- 
cently the President demonstrated to an enthusiastic 
audience of Parsees that Zarathustra had known and 
followed that same path to the end, and were the plain 
teachings of the New Testament less encrusted with 
mediaeval dogmas, and Christian sects less intolerant, he 
might well show to Christians that this knowledge was 


214 HINTS ON ESOTEHIC THEOSOPHY. 

shared by the founder of their religion, and that even 
Paul (almost more the founder of English Christianity 
than Jesus himself) was an initiate and a Theosophio 
in the most rigid application of the name. 

The founders, true to the old Theosophic maxim, 
desire to be all things to all men ; they have no wish 
to draw any man from the faith of his fathers ; they only 
desire to show each that, if he will only seek it, deep 
in the penetralia of his own creed, lies the higher 
knowledge, the saving truth ; and if in dealing now 
with one race or nationality, now with another, they 
seem to lean, now more to this, now more to that 
religious philosophical systepi, this is only in strict con- 
sonance with the key-note of the Society — impartial 
eclecticism. 

As to what is said of the founders being mere pup- 
pets, etc., this scarcely deserves notice. They have 
enlisted in an army mobilized to battle against priest- 
craft, bigotry and falseliood, and, like all good soldiers, 
they obey their officers. If it comes to that, every 
soldier, every general of a division even, is a mere 
puppet, moved helplessly by a wire puller, (quite hid- 
for the most part to the enemy^ to wit, the General 
Commanding in Chief. 

The second is the, to us, lamentable, but incontest- 
ible fact that Madame Blavatsky’s converse is by no 
means confined to ‘‘yea, yea, and nay, nay;” but is, 
especially when she is in one of her less spiritual and 
more worldly moods, only too fluent and too often re- 
plete with contradictions, inaccuracies and at times 
apparently distinct mis-statements. Nothing has stag- 
gered all of us more. “ How,” we have felt and said, 


HINTS ON HSOTHRIC THEOSOPHY. 215 

is such looseness and inaccuracy of speech reconcil- 
able with her being the instrument of such a Brother- 
hood? I confess that for long the warmest of her 
friends saw no solution of this riddle, which is one 
that so immediately suggests itself to all who become 
intimate with her, that even Col. Olcott, summarizing 
the general feeling, once said : “ Her best friends 

believe in her despite of herself ! ” 

But gradually we have come to learn that this great 
defect in her, considered as a leader of such a move- 
ment, is the result of two tendencies inherent in her 
present mental organization, which, though always to 
some extent kept in check and at times entirely sub- 
dued by the training she has undergone, and by those 
who guide and direct her, are yet ineradicable (at any 
rate until she has progressed higher on the ladder), and 
always liable to burst forth when the conditions around 
her are unfavorable. 

Of course, even her own particular spiritual pastor 
has much to do besides looking after her ; he or others 
of the Brothers set her in the right groove and tell her 
generally what to do, and on particular or important 
occasions, personally strengthen her ; and they scold 
and rebuke her (making no secret of their full knowl- 
edge of all her shortcomings and stumblings, in their 
letters to us) for all her deviations from the path ; but 
as a rule she is, within certain limits, left to her own 
devices, and then it is that these inherent tendencies 
are allowed to come into play. 

These tendencies are, first, inaccuracy. Most women 
are inaccurate, but she is perhaps more than normally 


216 


HINTS ON ESOTEUIC THEOSOPHY. 


SO, instead of, as one might have expected, less so. 
The fact is, Madame Blavatsky is, alas ! no longer what 
she once was; she has lived a life of considerable hard- 
ships ; she has undergone a course of training and study 
that few, if any, minds go through unscarred ; her 
health has been failing for years ; she suffers morbidly 
from the vulgar slander with which she has been as- 
sailed on all sides; her memory is undoubtedly im- 
paired, and not unfrequently I believe she quite un- 
consciously^ in the course of conversation, makes incor- 
rect, if not absolutely false, statements. 

But the second tendency, a sort of humorous com- 
bativeness, leads her at times, especially when she is 
in high spirits and entirely free from higher influences, 
to propound absolute fictions of malice prepense. She 
has only to discover that those talking to her are chaff- 
ing her, suspecting her of fraud or disbelieving some 
true statement of hers, to at once assume the attitude 
of the sailor lad, who on discovering that his granny 
considered him a liar in the matter of flying fishes, at 
once reeled off to her Pharaoh’s chariot wheels and 
similar marvels. This habit is, in her position, much 
to be regretted, the more so that even those who know 
her best can never be sure at such times whether she is 
in fun or in earnest, whether she is telling a truth or 
simply bamboozling an adversary ; but it exists and 
has led to more occasion to the enemy to blaspheme ” 
than perhaps any other of the earthly frailties, that still 
slightly disfigure a life, otherwise most beautiful for its 
purity and utter unselfishness. 

It is only just to remark that, when seriously discuss- 
ing matters with those really interested in the work, or 


HINTS ON ESOTERIC THEOSOPHY. 


217 


again when specially strengthened for such discussions 
with any one, or when immediately under the influence 
of her directors, no trace of these frailties are apparent, 
and no inconsistencies or contradictions occur in her 
statements. 

But there has been, at any rate to those in the inner 
cii'cle, a greater source of difficulty and doubt than 
even this last, and that has consisted in the fact of the 
Brothers themselves having, at times, apparently formed 
very erroneous conceptions of the state of mind of some 
of those with whom they were dealing. How, it was 
naturally asked, can this be reconcilable with their pre- 
tensions ? The explanation seems to lie in the fact al- 
ready referred to, viz.^ that all psychic investigations 
involve the expenditure of psychic force ; and that this 
being quickly exhaustible even in Adepts, just as the 
physical force is in an ordinary man, the Brothers do 
not, in the majority of cases, go to the labor of diving 
into a man’s mind, but either themselves judge of it 
from his doings and sayings, much as an ordinary man 
would do, or accept the views on this point of some 
mind completely in their hands, or under their control, 
(from which they can take what they want as from a 
cupboard), which has had opportunities of forming a 
presumably correct opinion. This is the explanation 
at which we, at any rate, have arrived ; and, as in other 
matters which for a time have equally disquieted us, 
we shall probably learn, in course of time, that while it 
is partly correct, it needs some additions and modiflca- 
tions to make it perfectly accurate. 

If after all you reply, as you once formerly did, you 
don’t seem to be quite certain of the existence of the 


218 ‘ HINTS ON ESOTERIC THEOSOPHY. 

Brothers yourself,” I can only admit that this is the 
case.* All 1 can say is that, having most carefully 
considered all the facts of the case, and knowing more 
about it than any one except some half dozen persons 
(who I may add share my conclusions), I am decidedly 
of the opinion that the existence of a Lodge of persons, 
such as the Brothers describe themselves to be, is a 
hypothesis (monstrous as it must seem to all outsiders) 
less difficult to accept, and more in harmony with the 
whole body of facts of which we liave cognizance, than 
any other that any one has suggested, or that we, after 
constant arguments amongst ourselves and with out- 
siders during the last twelve months, have been able to 
construct. 

Yours sincerely, 

H. X. 

January 2nd^ 1882. 

P.S . — Since this was written my friend, Mr. 

has forwarded to me the enclosed letter and certificate, 
which constitute, quantum valeat^ another piece of evi- 
dence in favor of the existence of the brothers : — 

(LETTER.) 

Bombay, 

December 28^A, 1881. 

My deak 

I am glad to be able to send you the testimony of 
still another witness who has seen my Ohohan^ and 
under most favorable circumstances. 

* This was all I could say when this letter was written ; now I can 
say that I am q\dte certain of the existence of the Brothers, and so 
may every human being become, who will live the life and exercise 
the psychical faculties with which he has been endowed by nature. — 
H. X. —June, 1882. 


HINTS ON ESOTERIC THEOSOPHY. 


219 


This seems to be almost as near a test case as one 
could expect to have. I never saw the Brother looking 
more splendid than he did to-night in the bright moon- 
light. 

Mr. R. is a Brahman of the highest caste (his brother 
or cousin is, I believe, chief priest to the Maharajah of 
Travancore), and he is intensely interested in Occultism. 

Yours, &c., 

H. S. Olcott. 


(CERTIFICATE.) 


Bombay, 

December 28^/^, 9 p.m.^ 1881. 

The undersigned, returning a few moments since 
from a carriage ride with Madame Blavatsky, saw, as 
the carriage approached the house, a man upon the 
balcony over the porte-cochere^ leaning against the bal- 
ustrade, and with the moonlight shining full upon him. 
He was dressed in white, and wore a white Fehta on 
his head. His beard was black, and his long black 
hair hung to his breast. Olcott and Damodar at once 
recognized him as the “ Illustrious.” * He raised his 
hand and dropped a letter to us. Olcott jumped from 
the carriage and recovered it. It was written in Ti- 
betan characters, and signed with his familiar cypher. 
It was a message to Ramaswamier, in reply to a letter 
(in a closed envelope) which he had written to the 

* A name by which Col. O.^s Chohan is known amongst us. — 

H. X. 


220 HINTS ON ESOTERIC THEOSOPHY, 

Brother a short time before we went out for the ride, 
M. Coulomb, who was reading inside the house, and a 
short distance from the balcony, neither saw nor heard 
any one pass through the apartment, and no one else 
was in the bungalow, except Madame Coulomb, who was 
asleep in her bedroom. 

Upon descending from the carriage our whole party 
immediately went upstairs, but the Brother had disap- 
peared. 

H. S. Olcott. 

Damodar K. Mavalankar. 

The undersigned further certifies to Mr. that 

from the time when he gave the note to Madame Bla- 
vatsky until the Brother dropped the answer from the 
balcony, she was not out of his sight. 

S. Ramaswamier, F.T.S., B.A., 
District Registrar of Assurances^ Tinnevelly, 

P.S, — Babula* was below in the porte-cochere^ wait- 
ing to open the carriage door, at the time when the 
Brother dropped the letter from above. The coachman 
also saw him distinctly. 

S. Ramaswamier. 

Damodar K. Mavalankar. 

H. S. Olcott. 


Now in itself and standing alone this might go for 
little, but as one of a string of similar attestations. 


* Madame Blavatsky’s servant. — H. X. 


HINTS ON ESOTERIC THEOSOPHY, 


221 


which have been previously published, it is certainly 
evidence. You cannot suppose that all these men of 
high caste and good position, with nothing to gain and 
everything to lose, by such avowals, are impostors ; nor 
is it easy to see how in such a case a man can be 
deceived. From the time Mr. Ramaswamier gave his 
letter to Madame Blavatsky to the time he received 
his answer she was never out of his sight. Therefore 
she could not have written the letter, and there is no 
other person about the place who can write Tibetan. 

I don’t say this is conclusive. I merely say that it 
is by a multitude of occurrences of this and similar 
natures that (although ourselves never having seen 
one) we of the Eclectic society have been led to con- 
sider that the existence of the Brothers is more probable 
than the reverse. 

H. X. 

[Long after the above letter was written, in fact after 
I had had it set up in type, I received the subjoined, 
which, now that I am publishing so much about the 
matter, may as well be published along with the forego- 
ing. 

This is another piece of evidence, inconclusive by 
itself, because not carrying to outsiders the conviction 
that it may not possibly have been the result of a trick, 
but still adding, as it were, another link to the chain. 

Mr. Ross Scott is by no means a credulous person, 
and he went down to Bombay intent on satisfying him- 
self wliether there was, or was not, any imposture in 
the matter, so that when he declares himself satisfied 


222 HINTS ON ESOTERIC THEOSOPHY. 

that, in this instance, all trickery and imposture were 
impossible, we may conclude that he did his utmost to 
make perfectly sure of this. 

My correspondent, to whom I have shown this, still 
declares himself as unconvinced as he was by my 
letter. 

He argues that all these appearances occur only at 
the head-quarters, where the founders have had months 
and years in which to make any arrangements they 
please ; and he adds that, if he himself even saw a sup- 
posed Brother under similar circumstances at the head- 
quarters, he should not be one whit more convinced 
than he is now. 

The fact seems to be that many people hold the 
existence of the Brothers to be so inherently incredible 
that scarcely any amount of testimony would suffice to 
induce them to admit and believe its possibility. 

I am not of this number. While, no doubt, unable 
to assert the fact from my own knowledge, I am still 
decidedly of opinion that the evidence on record is 
amply sufficient to establish a strong probability of the 
fact of the Brothers’ existence, and I accept it accord- 
ingly provisionally, pending such further developments 
as tin>e may bring forth.] 

H. X. 


The undersigned severally certify that, in each 
other’s presence, they recently saw at the head-quarters 
of the Theosophical Society, a Brother of the First 


UINTS ON ESOTERIC THEOSOPHY. 


223 


Section, known to them under a name which they are 
not at liberty to communicate to the public. The cir- 
cumstances were of a nature to exclude all idea of 
trickery or collusion, and were as follows : — 

We were sitting together in the moonlight about 9 
o’clock upon the balcony which projects from the front 
of the bungalow. Mr. Scott was sitting facing the 
house, so as to look through the intervening verandah 
and the library, and into the room at the further side. 
This latter apartment was brilliantly lighted. 

The library was in partial darkness, thus rendering 
objects in the farther room more distinct. Mr. Scott 
suddenly saw the figure of a man step into the space, 
opposite the door of the library ; he was clad in the 
white dress of a Rajput, and wore a white turban. Mr. 
Scott at once recognized him from his resemblance to 
a portrait in Col. Olcott’s possession. Our attention was 
then drawn to him, and we all saw him most distinctly. 
He walked towards a table, and afterwards turning his 
face towards us, walked back out of our sight. We 
hurried forward to get a closer view, in the hope that 
he might also speak ; but when we reached the room, 
he was gone. We cannot say by what means he 
departed, but that he did not pass out by the door 
which leads into the compound we can positively 
affirm ; for that door was full in our view, and he did 
not go out by it. At the side of the room towards 
which he walked there was no exit, the only door and 
the two windows in that direction having been boarded 
and closed up. Upon the table, at the spot where he 
had been standing, lay a letter addressed to one of our 
number. The handwriting was identical with that of 


224 


HINTS ON ESOTEBIC THEOSOPHY. 


sundry notes and letters previously received from him 
in divers ways — such as dropping down from the ceil- 
ing, etc. : the signature was the same as that of the other 
letters received, and as that upon the portrait above 
described. His long hair was black and hung down 
upon his breast ; his features and complexion were those 
of a Rajput. 

Ross Scott, B. C. S. 

Minnie J. B. Scott. 

H. S. Olcott. 

H. P. Blavatsky. 

M. Mookad Ali Beg. 

Damodar K. Mavalankar. 

Bhavani Shankar Ganesh Mullapoorkar. 


No. 3.— (LETTER FROM COL. OLCOTT TO 
MR. H X ) 


Colombo, Ceylon, 

80th September 1881. 

Dear Mr. X., 

The enclosed card, to the Spiritualist, I had 

written and put under cover to as early as the 

27th instant — post dating so as to correspond with the 
P. and O. mail day — and meant it to go straight to 
London by this post. But on the night of that day I 
was awakened from sleep by my Chohan (or Guru., the 
Brother whose immediate pupil I am) and ordered to 


HINTS ON ESOTERIC THEOSOPHY. 


225 


send it via Simla, so that you might read it. He said 
that it would serve a useful purpose in helping to 
settle your mind about the objective reality of the 
Brothers, as you had confidence in my veracity, and, 
next to seeing them yourself, would as soon take my 
word as any other man’s to the fact. I have to ask 
the favor, therefore, of your sending the letter on by 
the next succeeding post, re-addressed to . 

I can well understand the diflSculty of your position 
— far better, I think, than H. P. B., who, womanlike, 
hates to reason. I have only to go back to the point 
where I was in 1874, when I first met her, to feel what 
you require to satisfy you. And so going back, I know 
that, as I would never have taken anybody’s evidence 
to so astounding a claim as the existence of the 
Brothers, but required personal experience before I 
would head the new movement, so must you, a person 
far more cautious and able than myself, feel now. 

I got that proof in due time ; but for months I was 
being gradually led out of my spiritualistic Fool’s 
Paradise, and forced to abandon my delusions one by 
one. My mind was not prepared to give up ideas that 
had been the growth of 22 years’ experiences, with 
mediums and circles. I had a hundred questions to 
ask and difficulties to be solved. It was not until a 
full year had passed by that I had dug out of the bed- 
rock of common sense, the Rosetta stone that showed 
me how to read the riddle of direct intercourse with 
the Brothers. Until then I had been provoked and 
exasperated by the — as I thought — ^selfish and cruel 
indifference of H. P. B. to my yearnings after the 
truth, and the failure of the Brothers to come and in- 
15 


226 


HINTS ON ESOTEEIC THEOSOPHY. 


struct me. But now it was all made clear. I had got 
just as much as I deserved, for I had been ignorantly 
looking for extraneous heljg to achieve that which no man 
ever did achieve except hy his own self -development. 

So as the sweetness of common life had all gone out 
from me, as I was neither hungry for fame nor money, 
nor love, and as the gaining of this knowledge and the 
doing good to my fellow-men appeared the highest of 
all aims to which I could devote my remaining years 
of life, I adopted those habits and encouraged those 
thoughts that were conducive to the attainment of my 
ends. 

After that I had all the proofs I needed, alike of the 
existence of the Brothers, their wisdom, their psychical 
powers, and their unselfish devotion to humanity. For 
six years have I been blessed with this experience, and 
I am telling you the exact truth in saying that all this 
time I have known perfect happiness. It has seemed 
to you ‘‘ the saddest thing of all ” to see me giving up 
the world and everything that makes the happiness of 
those living in the world ; and yet after all these years 
not only not made an adept, but hardly having achieved 
one step towards adeptship. These were your words 
to me and others last year ; but if you will only reflect 
for one moment what it is to transform a worldly man, 
such as I was in 1874 — a man of clubs, drinking par- 
ties, mistresses, a man absorbed in all sorts of worldly 
public and private undertakings and speculations — 
into that purest, wisest, noblest and most spiritual of 
human beings — a Brother, you will cease to wonder, 
or rather you will wonder, how I could ever have 


HINTS ON ESOTERIC THEOSOPHY. 


227 . 


struggled out of the swamp at all, and how I could 
have ever succeeded in gaining the firm straight road. 

No one knows, until he really tries it, how awful a 
task it is to subdue all his evil passions and animal in- 
stincts, and develop his higher nature. Talk of con- 
quering intemperance or a habit of opium-eating — this 
self-conquest is a far harder task. 

I have seen, been taught by, been allowed to visit, 
and have received visits from the Brothers ; but there 
have been periods when, relapsing into a lower moral 
state (interiorly) as the result of most unfavorable ex- 
ternal conditions, I have for long neither seen them 
nor received a line from them. From time to time one 
or another Brother who had been on friendly terms 
with me (I am acquainted with about a dozen in all) has 
become disgusted with me and left me to others, who 
kindly took their places. Most of all, I regret, a cer- 
tain Magyar philosopher, who liad begun to give me a 
course of instruction in occult dynamics, but was re- 
pelled by an outbreak of my old earthly nature. 

But I shall win him back and the others also, for I 
have so determined ; and whatever a man really wills, 
that he has. No power in the universe, but one, can 
prevent our seeing whomsoever we will, or knowing 
whatsoever we desire, and that power is — Self ! 

Throughout my studies I have tried to obtain my 
proofs in a valid form. I have known mesmerism for 
a quarter of a century or more, and make every allow- 
ance for self-deception and external mental impres- 


228 


HINTS ON ESOTERIC THEOSOPHY. 


sions. What I have seen and experienced is, therefore, 
very satisfactory to myself, though mainly valueless 
to others. 

Let me give you one instance : — 

One evening, at New York, after bidding H. P. B. 
good night, I sat in my bedroom, finishing a cigar and 
thinking. Suddenly there stood my Ohohan beside me. 
The door had made no noise in opening, if it had been 
opened, but at any rate there he was. He sat down 
and conversed with me in subdued tones for some 
time, and as he seemed in an excellent humor towards 
me, I asked him a favor. I said I wanted some tan- 
gible proof that he had actually been there, and that I 
had not been seeing a mere illusion or maya conjured 
up by H. P. B. He laughed, unwound the embroid- 
ered Indian cotton fehta he wore on his head, flung it 
to me, and — was gone. That cloth I still possess, 

and it bears in one corner the initials ( *) of my 

Qhohan in thread-work. 

This at least was no hallucination, and so of several 
other instances I might relate. 

This same Brother once visited me in the flesh at 
Bombay, coming in full daylight, and on horseback. 
He had me called by a servant into the front room of 
H. P. B’s bungalow (she being at the time in the other 
bungalow talking with those who were there). He 
came to scold me roundly for something I had done in 

* A peculiar monogram, which cannot be reproduced in type — 
Tibetan I believe — which this Brother always uses. — H. X 


HINTS ON ESOTERIC THEOSOPHY. 


229 


T. S. matters, and as H. P. B. was also to blame, lie 
telegraphed to her to come, that is to say he turned his 
face and extended his finger in tlie direction of the 
place she was in. She came over at once with a rush, 
and seeing him, dropped on her knees and paid him 
reverence. My voice and his had been heard by those 
in the other bungalow, but only H. P. B. and I, and 
the servant saw him. 

Another time, two, if not three, persons, sitting in 
the verandah of my bungalow in the Girgaum com- 
pound, saw a Hindoo gentleman ride in, dismount 
under H. P. B.’s portico, and enter her study. They 
called me, and I went and watched the horse until the 
visitor came out, remounted and rode off. That also 
was a Brother, in flesh and bones ; but what proof is 
there of it to offer even to a friend like yourself? 
There are many Hindus and many horses. 

You will find in an old number of the N. Y. World 
a long account of a reporter’s experiences at our head- 
quarters in 47th Street. Among the marvels wit- 
nessed by the eight or ten persons present was the 
apparition of a Brother Avho passed by the window 
and returned. The room was on the second story of 
the house, and there was no balcony to walk on. 

But this, it may be said, was all an illusion ; that is 
the trouble of the whole matter; everything of the 
kind seen by one person is a delusion, if not a lie, to 
those who did not see it. Each must see for himself, 
and can alone convince himself. 


230 


HINTS ON ESOTERIC THEOSOPHY, 


Feeling this, while obeying my Qhohan,^ as I try to 
do in little as well as great things, and sending you 
these writings, I do so in the hope, though by no 
means in the certainty, that your present reliance on 
my veracity will survive their perusal. 

I have never, I should mention, kept a diary of my 
experiences with the Brothers or even of the phenom- 
ena I witnessed in connection with them. There were 
two reasons for this — first, I have been taught to .main- 
tain the closest secrecy in regard to all I saw and 
heard, except when vspecially authorized to speak about 
any particular thing; second, never expecting to be 
allowed to publish my experiences, I have felt that the 
less I put on paper the safer. 

You may possibly glean, if not from personax obser- 
vation, at any rate from the printed record of my 
American services of one kind or another, that I am 
not the sort of man to give up everything, come out as 
I did, and keep working on as I have done, without 
having obtained a superabundance of good proofs of 
the truth of the cause in which I am embarked. And 
you may possibly say to yourself: Why should not 
I, who am more capable of doing good to this cause 
than a dozen Olcotts, be also favored with proofs ? ” 
The answer you must seek from another quarter ; but 
if my experience is worth anything, I should say that 
iihat answer would be in substance that, however great 
a man may be at this side of the Himalayas, he begins 
his relationship with the Brothers on exactly the same 
terms as the humblest CJiela who ever tried to scale 
their Parnassus, he must ‘^yin his way.” i 


HINTS ON ESOTERIC THEOSOPHY, 231 

If you only knew how often, within my time even, 
a deaf ear has been turned to the importunities, both 
of influential outsiders professing readiness to do 
everything in the way of personal exertion and liberal 
gifts, and of our own fellows who pretended to be 
ready to sacrifice the world if the Brothers would only 
come to them and teach them, you would perhaps be 
less surprised at their failure to visit you. 

Events have always proved their wisdom, and so it 
will be in your case, I fancy ; for, if you do see them, 
as I hope and trust you may, it will be because you 
have earned the right to command their presence. 

The phenomena they have done have all had a pur- 
pose, and good has eventually come even from those 
which brought down upon us for the moment the 
greatest contumely. As for my mistakes of judgment 
and H. P. B.’s occasional tomfooleries, that is a differ- 
ent affair, and the debits are charged to our respective 
accounts. 

My teachers have always told me that the danger of 
giving the world complete assurance of their existence 
is so great, by reason of the low spiritual tone of society, 
and the ruthless selfishness with which it would seek 
to drag them from their seclusion, that it is better to 
tell only so much as will excite the curiosity and stim- 
ulate the zeal of the worthy minority of metaphysical 
students. If they can keep just enough oil in the 
lamp to feed the flame it is all that is required. 

I do not know whether or not there is any s’gnifi- 


232 


HINTS ON ESOTERIC THEOSOPHY. 


cance* in the fact of my OhoharCs visiting me on the 
night of the 27th, but you may. He made me rise, sit 
at my table and write from his dictation f for an hour 
or more. There was an expression of anxiety mingled 
with sternness on his noble face, as there always is 
when the matter concerns H. P. B., to whom for many 
years he has been at once a father and a devoted guard- 
ian. How I do hope you may see him ! You would 
confess, I am sure that he was the finest possible type 
of man. 

I have also personally known since 1875. He 

is of quite a different, a gentler, type, yet the bosom 
friend of the other. They live near each other with a 
small Buddhist Temple about midway between their 
houses. 

In New York, I had ’s portrait ; my Chohan's ; 

that of another Brother, a Southern Indian Prince ; 
and a colored sketch on China silk of the landscape near 

’s and my Cliohan^s residences, with a glimpse 

of the latter’s house and of part of the little temple. 

^ T 'lere was this significance that, on the afternoon of the 27th, I 
at Simla had been disputing with Madame Blavatsky, then living in 
my house, as to whether the Brothers were not a myth, and she a 
self-deluded person, and in the course of the conversation I had re- 
marked that I had never heard Colonel Olcott say that he had seen or 
conversed with a Brother. That Colonel Olcott, then in Ceylon, 
should have selected that very night to sit down and write to me 
a communication professedly from a Brother, rebuking me for my 
incredulity, and should further have added this letter above printed 
testifying to his own constant direct intercourse with the Brothers, 
is to say the least a curious coincidence. — H. X. 

t The communication thus dictated and transmitted as an enclosure 
of this letter, is not printed, as it is of a purely private character. 
But I am bound to say that, to my mind, it embodied a complete mis- 
conception as to some points of the position discussed. — H.X. 


HINTS ON ESOTERIC THEOSOPHY. 


233 


But the portraits of and the Prince disappeared 

from the frames one night just before I left for India. 

I had still another picture, that remarkable portrait 
of a Yog] about which so much was said in the papers.* 

* The following are Extracts from some of the papers, referring 
to this remarkable picture.— H.X. 

City axi) County of Xew York^ ss. 

William Q. Judge, being duly sworn, says that he is an attorney and 
counseller-at-law, practising at the Bar of the State of New York ; 
that he was present at the house of Madame H. P. Blavatsky, at No. 
302 West 47th Street, New York City, on one occasion in the month 
of December, 1877, when a discussion was being held upon the sub- 
ject of Eastern Magic, especially upon the power of an adept to pro- 
duce phenomena by an exercise of the will, equalling or surpassing 
those of mediumship. To illustrate the subject, as she had often 
done in deponent’s presence previously by other experiments, Ma- 
dame Blavatsky, without preparation, and in full light, and in the 
presence and sight of deponent, Col. Olcott, and Dr. L.M. Marquette, 
tore a sheet of common writing paper in two, and asked us the sub- 
ject we would have represented. Deponent named the portrait of a 
certain very holy man in India. Thereupon laying the paper upon 
the table Madame Blavatsky placed the palm of her hand upon it, and 
after rubbing the paper a few times (occupying less than a minute) 
with a circular motion, lifted her hand and gave deponent the paper 
for inspection. Upon the previously white surface there was a most 
remarkable and striking picture of an Indian Fakir, representing him 
as if in contemplation. Deponent has frequently seen it since, and it 
is now in possession of Colonel Olcott. Deponent positively avers 
that the blank paper first taken was the paper on which the picture 
appeared, and that no substitution of another paper was made or 
was possible. 

William Q. Judge. 

Subscribed and sworn to before me this 20th day of March, 1878. 

Samuel V. Speyer, Notary Public^ New York County. 


State of New York, { 

City and County of New York. ) 

I, Henry A. Gumbleton, clerk of the City and County of New York 
^nd also clerk of the Supreme Court for the said City and County^ 


234 


HINTS ON ESOTEIUC THEOSOPHY, 


It too disappeared in New York, but one j*" 

tumbled down through the air before our v. , 

as H. P. B., Damodar and I were convert i ' . ny 

being a Court of Record do hereby certify that Sam • ' yer, be- 

fore whom the annexed deposition was taken, was at i. ne of tak- 
ing the same a Notary Public of New York, dwelling in said City and 
County, duly appointed and sworn and authorized to administer oaths 
to be used in any Court in said State, and for general purposes ; and 
that his signature thereto is genuine, as I verily believe. 

In testimony whereof I have hereunto set my hand, and affixed the 
seal of the said Court and County the 20th day of March, 1878. 

Henry A. Gumbleton, Clerk. 


The undersigned, a practising physician, residing at No. 224 Spring 
Street, in the City of New York, having read the foregoing affidavit of 
Mr. J udge, certifies that it is a correct statement of the facts. The por- 
trait was produced, as described, in full light and without there being 
any opportunity for fraud. ^Moreover, the undersigned wishes to say, 
that other examples of Madame Blavatsky’s power to instantly render 
objective the images in her mind, have been given in the presence of 
many witnesses, including the undersigned ; and that having inti- 
mately known that lady since 1873, when she was living with her bro- 
ther at Paris, the undersigned can and does unreservedly testify that 
her moral character is above censure, and that her phenomena have 
been invariably produced in defiance of the conditions of mediumship, 
with which the undersigned is very familiar. 

L. M. Marquette, M. D 


So much for the circumstances attending the production of the por- 
trait ; now let us see what are its artistic merits. The witnesses are 
well qualified, Mr. O’ Donovan being one of the best known of Amer- 
ican sculptors, and, as alleged, an experienced art critic, and Mr. Le- 
Clear occupying a place second to none as a portrait painter : — 

To THE Editor of thp: “Spiritualist.” 

Sir, — For the benefit of those among your readers who may be able 
to gather the significancy of it, I beg to offer some testimony concerning 
a remarkable performance claimed by Col. Olcott and Madame Blav- 
atsky to have been done by herself without the aid of such physical 


HINTS ON ESOTEBIC THEOSOPHY. 235 

office at Bombay with (if I remember aright) the 
Dewan Sankariah of Cochin. 

You and I will never see Jesus in the flesh, but if 
you should ever meet or one or two others 

means as are employed by persons usually for such an end. The pro- 
duction referred to is a small portrait in black and white of a Hindu 
Fakir, which was produced by Madame Blavatsky, as it is claimed, 
by a simple exercise of will power. As to the means by which this 
work was produced, however, I have nothing at all to do, and wish 
simply to say as an artist, and give also the testimony of Mr. Thomas 
LeClear, one of the most eminent of our portrait painters, whose ex- 
perience as such has extended over fifty years — that the work is of a 
kind that could not have been done by any living artist known to 
either of us. It has all the essential qualities which distinguish the 
portraits by Titian, Masaccio, and Kaphael, namely, individuality of 
the profoimdest kind, and consequently, breadth and unity of as per- 
fect a quality as I can conceive. I may safely assert that there is 
no artist who has given intelligent attention to portraiture, who 
would not concur with Mr. licClear and myself in the opinion which 
we have formed of this remarkable work ; and if it was done as it is 
claimed to have been done, I am at utter loss to account for it. I may 
add that this drawing or whatever it may be termed, has at first sight 
the appearance of having been done by washes of Indian ink, but that 
upon closer inspection, both Mr. LeClear and myself have been un- 
able to liken it to any process of drawing known to us ; the black 
tints seem to be an integral part of the paper upon which it is done. 
I have seen numbers of drawings claimed to have been done by spirit 
influences, in which the vehicle employed was perfectly obvious, and 
none of them were of more than mediocre artistic merit ; not one 
of them, certainly, could be compared at all with this most remark- 
able performance of which I write. 

Wm. R. O’ Donovan. 

Studio Building, 51 West 10th Street, 

New York. 


To THE President of the Theosophical Society. 

Dear Sir. — My experience has not made me at all familiar with 
Magic, but I have seen much of what is termed spiritualistic phenom- 


236 


HINTS ON ESOTERIC THEOSOPHY. 


whom I might mention, I think you will say that r.t.vv' 
are near enough our ideal ‘‘ to satisfy one’s loin j f. : 
the tree of humanity to put forth such a flow . 

I am ordered to say that you may use t’ . * er as 
your judgment may dictate, after noting ' / ■ ^ly its 

contents. With sincere regards and best,, /i - es. 

Yours, 

H. S. Olcott. 

ena. Among the latter so-called spirit drawings, which were thought 
by the mediums and their friends very fine, but the best of which I 
found wanting in every element of art. 

I do not wish to be censorious, but an experience of fifty years in 
portrait i^ainting has perhaps made me exacting, when it is a question 
of paintings alleged to come from a supernatural source. Tliis much by 
way of preface to the subject of my present note. 

I have seen in your possession a portrait in black and white of an 
Indian religious ascetic, which is entirely unique. It would require an 
artist of very extraordinary power to reach the degree of ability which 
is expressed in this work. There is a oneness of treatment difficult to 
attain, with a pronounced individuality, combined with great breadth. 
As a whole 4t is an indwiduaL It has the appearance of having been 
done on the moment — a result inseparable from great art. I cannot 
discover with what material it is laid on the paper. I first thought it 
chalk, then pencil, then Indian ink ; but a minute inspection leaves 
me quite unable to decide. Certainly it is neither of the above. 

If, as you tell me, it was done instantaneously by Madame Blavat- 
sky, then all I can say is, she must possess artistic powers not to be 
accounted for on any hypothesis except that of magic. The tint 
seems not to be laid on the surface of the common writing paper upon 
which the portrait is made, but to be combined, as it were, with the 
fibres themselves. Ko human being, however much genius he might 
have, could produce the work, except with much time and pains- 
taking labor ; and, if my observation goes for anything, no medium 
has ever produced anything worthy of being mentioned beside it^ 

Thos. LeClear. 

Studio Building, 31 West 10th Street, 

Kew York;. 


BINTS ON JESOTEitlC THEOSOPHY. 


237 


No. I. V 7*XTRACT OF A LETTER FROM MME. 
BLAVATSKY.) 

Mr. lays great stress upon his own so- 

called mediumship, and so might I have done whilst I 
was similarly affected. He says that the fact of differ- 
ent handwritings being produced through his own au- 
tomatic writing, is a proof of disembodied spirits. 
Surely very poor logic that. Then there is that ven- 
erable party who died 100 years ago, who always writes 
in the same handwriting, and always gives the same 
name ! 

For over six years, from the time I was eight or nine 
years old until I grew up to the age of fifteen, I had an 

old spirit (Mrs. T L she called herself), 

who came every night to write through me, in the pres- 
ence of my father, aunts, and many other people, resi- 
dents of Tiflis and Saratoff. She gave a detailed 
account of her life, stated where she was born (at Revel, 
Baltic Provinces), how she married, and gave the history 
of all her children, including a long and thrilling 

romance about her eldest daughter, Z , and the 

suicide of her son F , who also came at times 

and indulged in long rhapsodies about his sufferings as 
a suicide. 

The old lady mentioned that she saw God and the 
Virgin Mary, and a host of angels, two of which bodi- 
less creatures she introduced to our family, to the great 
joy of the latter, and who promised (all this through 


238 


HIKTS 02^ ESOT^IRlC THEOSOPHY. 


my handwritings) that they would watch over me, &c., 
&c., tout comme ilfaut. 

She even described her own death, and gave the name 
and address of the Lutheran pas.tor who administered 
to her the last sacrament. 

She gave a detailed account of a petition she had pre- 
sented to the Emperor Nicholas, and wrote it out ver- 
batim in her own handwriting through my child’s hand. 

Well, this lasted, as I said, nearly six years — my 
writings — in her clear old-fashioned, peculiar handwrit- 
ing and grammar, in German (a language I had never 
learnt to write and could not even speak well) and in 
Russian — accumulating in these six years to a heap of 
MSS that would have filled ten volumes. 

In those days this was not called spiritualism, but 
possession. But as our family priest was interested in 
the phenomena, he usually came and sat during our 
evening seance with holy water near him, and a gou- 
pillon (how do you call it in English ?) and so we were 
all safe. 

Meanwhile one of my uncles had gone to Revel, and 
had there ascertained that there had really been such 

an old lady, the rich Mrs. T L , who, in 

consequence of her son’s dissolute life, had been ruined 
and had gone away to some relations in Norway, where 
she had died. My uncle also heard that her son was 
said to have committed suicide at a small village on the 
Norway coast (all correct as given by ^‘the Spirit ”). 


HINTS ON HSOTERia THEOSOPHY. 239 

111 short all that could be verified, every detail and 
circumstance, was verified, and found to be in accord- 
ance with my, or rather “ the Spirit’s,” account ; her age, 
number and name of children, chronological details, in 
fact everything stated. 

When my uncle returned to St. Petersburg he de- 
sired to ascertain, as the last and crucial test, whether 
a petition, such as I had written, had ever been sent to 
the Emperor. Owing to ‘his friendship with infiuential 
people in the Ministere de Plnterieur, he obtained ac- 
cess to the Archives, and there, as he had the correct 
date and year of the petition, and even the number 
under which it had been filed, he soon found it, and 
comparing it with my version sent up to him by my 
aunt, he found the two to be facsimiles^ even to a remark 
in pencil written by the late Emperor on the margin, 
which I had reproduced as exactly as any engraver or 
photographer could have done. 

Well, was it the genuine spirit of Mrs. L who 

had guided my medium hand ? Was it really the spirit 

of her son F who had produced through me in 

his handwriting all those posthumous lamentations and 
wailings and gushing expressions of repentance ? 

Of course, any spiritualist would feel certain of the 
fact. What better identification, or proof of spirit iden- 
tity ; what better demonstration of the survival of man 
after death, and of his power to revisit earth and com- 
municate with the living, could be hoped for or even 
conceived ? 

But it was nothing of the kind, and this experience 


240 


BINTS ON ESOTERIC THEOSOPHY. 


of my own, which hundreds of persons in Russia can 
affirm — all my own relations to begin with — constitutes, 
as you will see, a most perfect answer to the spirit- 
ualists. 

About one year after my uncle’s visit to St. Peters- 
burg, and when the excitement following this perfect 

verification had barely subsided, D , an officer 

who had served in my father’s regiment, came to Tiflis. 
He had known me as a child of hardly five years old, 
had played constantly with me, had shown me his family 
portraits, had allowed me to ransack his drawers, scat- 
ter his letters, &c., and, amongst other things, had often 
shown me a miniature upon ivory of an old lady in cap 
and white curls and green shawl, saying it was his old 
aunty, and teasing me, when I said she was old and 
declaring that one day I should be just as old 
and ugly. 

To go through the whole story would be tedious ; to 

make matters short, let me say at once that D 

was Mrs. L ’s nephew — her sister’s son. 

Well, he came to see us often (I was 14 then), and 
one day asked for us children to be allowed to visit him 
in the camp. We went with our governess, and when 
there I saw upon his writing-table the old miniature of 
his aunt, my spirit ! I had quite forgotten that I had 
ever seen it in my childhood. I only recognized her as 
the spirit who for nearly six years had almost nightly 
visited me and written through me, and I almost fainted. 

‘‘ It is, it is the spirit,” I screamed ; it is Mrs. T 

L ” ‘‘ Of course, it is, my old aunt ; but you 

don’t mean to say that you have remembered all about 


HINTS ON ESOTEItlC THEOSOPHY, 


241 


your old plaything all these years ? ” said D , who 

knew nothing about my spirit-writing. I mean to say 
I see and have seen your dead aunt, if she is your aunt, 
every night for years ; she comes to write through me.” 
‘‘ Dead ? ” he laughed, “ but she is not dead, I have 
only just received a letter from her, from Norway,” and 
he then .proceeded to give full details as to where she 
was living and all about her. 

That same day D was let into the secret by 

my aunts, and told of all that had transpired through 
my mediumship. Never was a man more astounded 

than was D , and never were people more taken 

aback than were my venerable aunts, spiritualists, saris 
le savoir. 

It then came out that not only was his aunt not dead, 

but that her son F , the repentant suicide, V esprit 

soufrant^ had only attempted suicide, had been cured of 
his wound, and was at the time, (and may be to this 
day), employed in a counting-house in Berlin. 

Well then, who or what was “ the intelligence ” 
writing through my hand, giving such accurate details, 
dictating correctly every word of her petition, &c., and 
yet romancing so readily about her death, Ais sufferings 
after death, &c., &c. ? Clearly despite the full proofs 

of identity, not the spirits of the worthy Mrs. T 

L , or her scapegrace son F , since both 

these were still in the land of the living. “ The evil 
one,” said my pious aunts ; “ the Devil, of course,” 
bluntly said the Priest. Elementaries, some would sup- 
pose, but according to what * has told me, it was 


* One of the Brothers.. 
16 


242 


SIKTS OJSr ESOTERIC TTIEOSOPHT, 


all the work of my own mind. I was a delicate child. 
I had hereditary tendencies to extra-normal exercise of 
mental faculties, though of course, perfectly uncon- 
scious then of anything of the kind. Whilst I was 
playing with the miniature, the old lady’s letters and 
other things, my fifth principle (call it animal soul, phys- 
ical intelligence, mind or what you will,) was reading 
and seeing all about tliem in the astral light, just as does 
the mind of a clairvoyant when in sleej) ; what it so saw 
and read was faithfully recorded in my dormant mem- 
ory, although, a mere babe as I was, I had no con- 
sciousness of this. 

Years after, some chance circumstance, some trifling 
association of ideas, again put my mind in connection 
with these long forgotten, or rather I should say never 
hitherto consciously recognized pictures, and it began 
one day to reproduce them. Little by little the mind, fol- 
lowing these pictures into the astral light, was dragged 

as it were into the current of Mrs. L— ’s personal 

and individual associations and emanations, and then 
the mediumistic impulse given, there was nothing to 
arrest it, and I became a medium, not for the transmis- 
sion of messages from the dead, not for the amusement 
of elementaries, but for the objective reproduction of 
what my own mind read and saw in the astral light. 

It will be remembered that I was weak and sickly, 
and that I inherited capacities for such abnormal exer- 
cise of mind — capacities which subsequent training 
might develop, but which at that age would have been 
of no avail, had not feebleness of physique, a looseness 
of attachment, if I may so phrase it, between the mat- 


HINTS ON ESOTERIC THEOSOPHY. 243 

ter and spirit, of wliich we are all composed, abnor- 
mally, for the time, developed them. As it was, as I 
grew up, and gained health and strength, my mind 
became as closely prisoned in my phjsical frame as that 
of any other person, and all these phenomena ceased. 

How, while so accurate as to so many points, my 
mind should have led me into killing both mother and 
son, and producing such orthodox lamentations by the 
latter over his wicked act of self-destruction, may be 
more difficult to explain. 

But from the first all around me were impressed with 
the belief that the spirit possessing me must be that of 
a dead person, and from this probably my mind took 
the impression. Who the Lutheran Pastor was who 
had performed the last sad rite, I never knew — prob- 
ably some name I had heard, or seen in some book, 
in connection with some deathbed scene, picked out of 
memory by the mind to fill a gap, in what it knew. 

Of the son’s attempt at suicide I must have heard 
in some of the mentally read letters, or have come 
across it or mention of it in the astral light, and must 
have concluded that death had followed, and since, 
young though I was, I knew well how sinful suicide 
was deemed, it is not difficult to understand how the 
mind worked out the apparently inevitable corollary. 
Of course, in a devout house like ours, God, the Virgin 
Mary, and Angels were sure to play a part, as these had 
been ground into my mind from my cradle. 

Of all this perception and deception, however, I was 
utterly unconscious. The fifth principle worked as it 


244 


nmrs ojsr esoteric theosophy. 


listed ; my sixth principle or spiritual soul or con- 
sciousness was still dormant, and therefore for me the 
seventh principle at that time may be said not to have 
existed. 

But I am straying from my purpose, which simply 
was to show that the most perfect proofs of spirit 
identity, I mean apparent proofs, are utterly fallacious, 
and that spiritualists, who base tlieir theories on these 
supposed proofs, are truly building their house upon 
the sand. 


MEMO. BY THE PRESIDENT OF THE THEO- 
SOPHICAL SOCIETY. 


In some of the foregoing letters, one aspect of the 
discussion, which has for long been going on between 
believers and disbelievers in the genuineness of our 
mission, is, I think, fairly enough set forth. 

I could, indeed, have wished that the sceptical side 
of the argument had been somewhat more strongly 
urged ; but our defenders are more logical than our 
assailants, and I have as yet seen no attack as reason- 
able or comprehensive as that with which this pam- 
phlet opens. 

Of course, I have seen plenty of forcible (though 
ludicrous) attacks by persons who disbelieve altogether 
even in the phenomena of spiritualism ; but such per- 
sons belong to one of two classes ; they are either per- 


HINTS ON ESOTERIC THEOSOPHY. 


245 


sons who have never investigated the subject, and are 
consequently incapable of forming any useful opinion 
on it, or they are persons not possessing the requisite 
intellectual capacity for forming a correct independent 
opinion on any but the simplest questions. It is too 
late in the day now to argue with either of these 
classes. We are sorry for them, but it is no part of 
our present programme to attempt to convince these. 
There is a mass of literature published in Europe and 
America in the language of every civilized nation, (to 
say nothing of the admirable ‘‘Psychic Notes” now 
issuing in Calcutta,) more than sufficient to satisfy any 
intelligent human being, who will only take the trouble 
to examine it, of the reality of the phenomena of spirit- 
ualism, and to these sources of knowledge, to this 
remedy for their present deplorable ignorance, we must 
content ourselves with directing such persons. 

But there is another class, far too well able to weigh 
evidence, and far too intelligent to disbelieve the phe- 
nomena of spiritualism ; and it is in hopes of helping 
to lead some of these to higher truths that we have 
decided on publishing, as they stand, and all imperfect, 
as they are, the foregoing papers. 

This class believes in spiritualism in some of its 
many aspects, but disbelieves in occultism — disbelieves 
in the mission of the founders of the Theosophical 
Society ; and when these latter simply and honestly 
state that the many phenomena and phenomenal occur- 
rences that have taken place in connection with them 
and their work are due to the intervention of enlight- 
ened living men and not of disembodied spirits, they 


246 HINTS ON ESOTERIC THEOSOPHY, 

calmly set these founders down as, to use the least 
offensive phrase, fabricators of fiction.” 

No doubt, considering all we have given up, all we 
have done, and how we have lived, it is hard to be 
slandered, as we two have been for the last seven years ; 
even by the ignorant mass of total disbelievers ; but it 
is still harder to find ourselves distrusted and contin- 
uously suspected or accused of fraud or falsehood by 
the more intelligent section of the community that has 
mastered and assimilated the facts of spiritualism. 

It is hard, I say ; but still I can see that it was all 
in the contract ; no one could take up such a work as 
ours and escape suspicion and calumny, and so we are 
bound cheerfully to make the best of it. 

Fortunately to me this is not difficult. If I am honest 
and true, and do my work well, increase by ever so 
little the sum of human knowledge and happiness, and 
decrease by ever so little the total of human igno- 
rance and misery, it matters little what, under one or 
other misapprehension, the good folks around are 
pleased to say and think of me. I would fain have 
their help, their good words and kindly thoughts ; the 
esteem of those around us is sweet to all, but I must do 
the work appointed to me, I must the truths I am 
commissioned to spread ; and if by so doing I needs 
must lose those kindly words and thoughts, even let 
them go. This life is but a short stage in the long 
journey, and we shall soon have done with it. 

Unfortunately, my valued friend and colleague, 
Madame Blavatsky, is less happily constituted and 


HINTS ON ESOTERIC THEOSOPHY. 


247 


suffers acutely from all this calumny ; and I almost 
regret that she should have ever entered the arena with 
me to combat ignorance, prejudice and bigotry. But 
no suffering in the cause of truth is ever vain or ever 
goes unrewarded, and she will assuredly find her 
recompense elsewhere. 

I am very much obliged to Mr. X. for his elaborate 
defence of Theosophy. He has answered fairly well 
most of his opponent’s contentions, but there is one 
referred to on page 222, viz.., the inconclusiveness of 
appearances at our head-quarters, in regard to which I 
may perhaps usefully add a few words. 

I do not understand our sceptic to mean, that at our 
head-quarters we have mechanical appliances or magic 
lanterns, by aid of which we perform phenomena. 
This would be too absurd, because these have occurred, 
not only in all parts of our present two bungalows, and 
in the open air all round, but at the Khandalla station 
of the Ghats, where we were only stopping for a day ; 
at Simla, Benares, Ceylon, &c., where we were living 
in other people’s houses — to say nothing of Europe and 
America; and we certainly could not drag our ma- 
chinery and apparatus about with us. I suppose him 
rather, being a spiritualist, to mean that, residing long 
at the head-quarters, we have impregnated the place 
with the subtle fluid that favors phenomena, and that 
he should look upon any phenomenal appearances there as 
merely mediumistic displays. Now, though no medium, 
so far as I know, has ever, by any length of residence 
at any place, succeeded in producing phenomena of the 
same kind, still his idea is not so very far from the 
truth. 


248 


HINTS ON ESOTERIC THEOSOPHY, 


Phenomena do occur far more readily at our head- 
quarters than anywhere else, and it is because the place 
has been impregnated, though not by us, with a subtle 
fluid. 

A man who saw one of the Brothers at the head- 
quarters, but failed to see one elsewhere, might as well 
deny their existence, as deny the telephone after 
getting a message in the office, because he failed to 
obtain one at a place to which no wires were laid 
down. 

The Brothers mainly appear where we are, simply 
because there they have the necessary conditions. Our 
houses, wherever we make a head-quarters, are cer- 
tainly prepared, not with machinery, but with a special 
magnetism. The first thing the Brothers do when we 
take up a new residence is to prepare it thus, and we 
never take a new house without their approval ; they 
examine all we think of taking, and pick out the one 
most favorable. Sometimes they send every one of us 
out of the house if they desire to specially magnetize 
the place. 

It is absurd to suppose they can do everything they 
please, at any time, just where they like. If they 
could, then they would be able to work miracles. But 
there neither are, never were, and never will be, any 
real miracles, although what they do may seem mirac- 
ulous to those less cognizant of natural laws than are 
the adepts. No, they are just as much tied by natural 
laws as any one else ; they are conditioned by all the 
forces of the universe, and it is only when certain con- 
ditions exist spontaneously, or have been brought about 


HINTS ON ESOTERIC THEOSOPHY. 


249 


by them, that they can perform phenomena, and very 
often existing conditions are such that they cannot 
possibly replace them on the spur of the moment by 
favorable ones. 

If anyone then is offended at these phenomena taking 
place, chiefly at head-quarters, let him bear in mind 
that my simile of the telephone is really a very fair 
one. 

As to the phenomena that have recently occurred 
there, I may, perhaps, out of a mass of evidence that I 
could collect if necessary, append in continuation of 
those already given by our defender, a few written 
statements that are available at the moment. 

H. S. Oloott. 


STATEMENT OF THE HON’BLE J. SMITH, 
MEMBER OF THE LEGISLATIVE COUNCIL, 
N. S. W., PROFESSOR IN SYDNEY UNIVER- 
SITY, PRESIDENT OF THE ROYAL SOCIETY, 
N. S. W., &c., &c.* 

Dear Colonel Olcott, — While the following facts 
are fresh in my memory I place them on record for 
your use. 

On the evening of 31st J anuary, when the daily batch, 
of letters were being opened, one was found to contain 
some red writing different from the body of the letter. 
Col. Olcott then took two unopened letters and aske^^'J 

* The Hon’ble Professor Smith, on his way home from Australia, 
was stopping for a few days at our head-quarters. — H. S. 0. 


250 


HINTS ON ESOTERIC THEOSOPHY. 


Madame Blavatsky if she could perceive similar 
writing in them. Putting them to her forehead she 
said one contained the word ‘‘ carelessly ” and the other 
something about Col. Olcott and a branch at Cawnpore. 
I then examined these letters and found the envelopes 
sound. I opened them and saw the words mentioned. 
One letter was from Meerut, one from Cawnpore, and 
one from Hyderabad. Next day at tiffin Col. Olcott 
remarked that if I were to get any letters while here 
there might be some of the same writing in them. I 
replied that there would be “ no chance of that, as no 
one would write to me.” Madame Blavatsky then, 
looking fixedly for a little, said, “I see a Brother 
here. He asks if you would like some such token as 
that we have been speaking of.” [I cannot give the 
exact words] I replied that I would be much gratified. 
She rose from the table and told us to follow her. 
Taking my hand, she led me along the verandah, stop- 
ping and looking about at some points till we reached 
the door of my bed-room. She then desired me to 
enter alone and look round the room to see if there 
was anything unusual, and to close the other doors. I 
did so, and was satisfied the room was in its usual con- 
dition. She then desired us to sit down, and in doing 
so took my hands in both of hers. In a few seconds a 
letter fell at my feet. It seemed to me to appear first 
a little above the level of my head. On opening the 
envelope I found a sheet of note paper headed with a 
Government stamp of the North-Western Provinces 
and Oudh, and the following words written with red 
pencil, in exactly the same handivriting as that in the 
letters of the previous evening : ‘‘No chance of writing 
to you inside your letters, but I can write direct. 


HINTS ON ESOTERIC THEOSOPHY . 251 

Work for us in Australia, and we will not prove un- 
grateful, but will prove to you our actual existence, 
and thank you.” A fair review of the circumstances 
excludes, in my opinion, any theory of fraud. 

Bombay, 2nd February 1882. 

(Sd.) J. Smith. 


STATEMENT OF A CANARESE BRAHMIN. 

Many sceptics having rashly and ignorantly denied 
the existence of the so-called “ Himalayan Brothers,” 
I am provoked by a sense of duty to declare solemnly 
that such assertions are false. For, I have seen the 
Brothers not once, but numerous times in and near the 
head-quarters in bright moonlight. I have heard them 
talk to our respected Madame Blavatsky, and seen 
them delivering important messages in connection with 
the work of the Theosophical Society, whose progress 
they have condescended to watch. They are not 
disembodied spirits, as the Spiritualists would force us 
to believe, but living men. I was, on seeing them, 
neither hallucinated nor entranced ; for there are other 
deserving fellows of our Society who had the honor to 
see them with me, and who could verify my statements. 
And this, once for all, is the answer that I, as a Tlieo- 
soj^hist and Hindu Brahmin.^ give to disbelievers, viz.., 
that these Brothers are not mere.fictions of our respect- 
able Madame Blavatsky’s imagination, but real per- 
sonages, whose existence to us is not a matter of mere 
belief, but of actual knowledge. 

Bhavanishankar Ganesh Mullapoorcar, F. T. S. 


252 


HINTS ON ESOTEBIC THEOSOPHY. 


JOINT STATEMENT OF A REIGNING INDIAN 
PRINCE AND OTHER REPUTABLE WIT- 
NESSES. 

At a little before 6 p. m., on the evening of the 10th 
instant, the following phenomenon occurred in our 
presence. Colonel Olcott was showing some of us the 
exact spot upon which, on the evening of the 29th 
January, a Brother had stood, with the moonlight 
shining upon his face, and returned his salute. It was 
in the garden of the upper terrace at the Theosophical 
Head-Quarters, and at a distance from the porch of 17 
paces — as has since been ascertained by measurement. 
We were facing the bungalow. Madame Blavatsky 
sat in her chair in the porch ; near her sat Mr. Bharucha, 
and Mr. Bhavani Rau stood leaning against the left 
hand pillar. Mr. Damodar was crossing from the porch 
to where we stood, Madame Blavatsky having asked 
him to go to us. J ust at the moment when he had 
reached our group, Madame Blavatsky called to him 
again, and all of us, except Rawal Shree Hari Singhjee, 
looked at him, thinking that some phenomenon might 
happen near his person. At that instant a white 
packet, tied with a bit of green thread, fell from the air 
upon the garden path. The spot was, as measured, ten 
paces from Madame Blavatsky’s chair and seven from 
our group. Hari Singhjee and the two gentlemen in 
the porch — Messrs. Bharucha and Bhavani Rau — saw 
it descending through the air vertically. Others heard 
the noise when it struck the ground. The Thakore 
Sahib picked it up. It was addressed to him. Inside 
was a note merely asking him to hand over to Colonel 


ElKTS ON ESOTERIC THEOSOPHY. 253 

Olcott for mailing an enclosed sealed letter addressed 
to Mr. Sinnett, of Allahabad. The handwriting and 
cypher signature were those of the Brother who is 
known as Col. Olcott’s Guru. Whatever foolish theory 
any sceptic may hitherto have propounded about the 
various letters which from time to time have dropped 
from the air to various persons in the verandahs and 
rooms of the head-quarters buildings, is by the latest 
phenomenon completely refuted. For, in this instance, 
the letter fell vertically from the open air in a garden, 
while it was light enough for us to see the slightest at- 
tempt at trickery, and where — the flower garden being 
on a high terrace — there was no hiding place for con- 
federates. Madame Blavatsky did not stir from her 
chair while the note was falling, and Col. Olcott’s back 
was turned, so that he did not see the phenomenon at 
all. 

Bombay, Vith February^ 1882. 


I saw the letter falling vertically. 

Rawal Shree Hari Singhji Rupsingji of Sehore, 
Cousin to H. H. The Thakore of Bhownugger. 


I also saw the letter falling perpendicularly through 
the air. It fell, or rather struck, the ground with a 
noise. I was sitting near Madame Blavatsky at that 
time. 

Dorabji Hormusji Bharucha. 


While I stood leaning against the left hand pillar 


254 HINTS ON ESOTERIC THEOSOPHY. 

near Madame Blavatsky, I saw the letter falling per- 
pendicularly through the air. 

Bhavanishankar Ganesh Mullapoorcak. 


I was present on the occasion, but was engaged in 
another direction when the letter in question fell, 
although I can certify to the correctness of the other 
circumstances. 

K. M. Shroff. 


I saw the packet falling, when picked up by one of 
the group after being told to search for it. The packet 
was opened, and the contents therein read inside the 
house by Thakore Sahib with the help of a lamp, as it 
was then growing dark. 

Krishna Shastri Godbole. 


I opened the letter and found the one inside as de- 
scribed. 

Daji Raj Thakore Sahib of Wudhwan. 
Damodar K. Mavalankar. 


STATEMENT OF MR. KAVASJI MERVANJI 
SHROFF, A PARSI GENTLEMAN, AND 
OTHERS. 

On Tuesday, the 7th February, 1882, at about 6 p. M., 
I was at the head-quarters, Breach Candy, of the 
Theosophical Society. The party consisted of Madame 
Blavatsky, Colonel Olcott, His Highness the Rajah of 
Wudhwan, his Minister Mr. Ganpatrow N. Land, 


HINTS ON ESOTERIC THEOSOPHY, 255 

Rawal Shree Hari Singhjee of Sehore, Mr. Dorabjee, H. 
Bharucha, a fourth-year medical student, and the Secre- 
tary Mr. Damodar K. Mavalankar, and myself. 

We sat in the open porch of the upper bungalow, 
looking out upon the ocean. The conversation related 
to the sad ignorance of the Aryan philosophies which 
prevailed among the people of India. Various remarks 
were exchanged, and Madame Blavatsky was speaking 
with some feeling about the past treatment the Founders 
of the Society had suffered at the hands of many who 
ought to have been warm friends. Suddenly she 
stopped, looked fixedly out into the compound, rose to 
her feet and then reseated herself. She said one of the 
Brothers was there listening, but we could see no one 
except ourselves. Presently, to the great surprise and 
astonishment of those present, a note, darting across 
the open space around, came in a slanting direction and 
dropped on the table that stood by the Dewan Saheb. 
It was addressed to “ all whom it may concern,” and its 
contents referred to the subject of our conversation. 
Then she informed me that she had received a letter 
from a gentleman of Lahore. She wished me to read 
that letter. A search was made for that letter which 
could not be found in her papers. She then assured us 
that she still felt something more would occur. She 
then wished us to go to the guest-chamber inside the 
bungalow, but before the whole party entered, she asked 
the Rajah and myself to first go into the room with a 
lamp — it was now dusk — and to examine the place 
thoroughl5^ We did so, and were satisfied that no one 
from outside could possibly have any communication. 
The wooden ceiling of the room was perfectly intact. 


256 HINTS ON ESOTERIC THEOSOPHY. 

The windows and doors were closely fastened. After 
our careful examination was over, and we had satisfied 
ourselves that everything was right, she directed the 
whole party to enter the room, and the only remaining 
open door was also shut. The party stood around a 
table on which I had placed the lamp. She then asked 
us to form a ring, each held the hand of one standing 
by him, so not one of the party had his hands free. We 
stood still in that posture for perhaps a minute, when, 
to our great amazement, there dropped a letter addressed 
in my care to the active members of the Theosophical 
Society. The envelope contained the missing Lahore 
letter above referred to, and a separate note of a full page 
written in a red crayon in a large bold hand, and also 
quoting expressions that had just fallen from us in the 
porch outside. The letter descended from above us 
fluttering in the air and dropped at the foot of one of 
our party. We all agreed that even if it had been de- 
sired there could by no possibility have been any trick 
of hand in this case. 

K. M. Sheofp. 


We certify to the correctness of the above state- 
ment. 

Daji Raj Thakore Sahib op Wudhwan, 
Rawal Shree Hari Singhji Rupsingji, 

of Sehore, 

Cousin to H. H. The Thakore of BhownuggeVy 
Gunputrow N. Land, 

Karlhari of Wudhwan. 
Dorabji Hormusji Bharucha, 

Studenty Grrant Medical College. 
Damodar K. M avalankar. 


HINTS ON ESOTEBIC THEOSOPHY. 


251 


STATEMENT OF MARTANDRAO BABAJI NAG- 
NATH, A BRAHMIN. 

As a member of the Parent Theosophical Society, I 
have had constant occasions to visit its head-quarters 
at Breach Candy, Bombay. My connection with the 
Founders of the Society has been close, and my oppor- 
tunity good for studying Theosophy. I am therefore 
inclined, for my satisfaction and for the information of 
students of Nature, to record here my experiences of 
certain phenomena, which came under my observation 
on several occasions in the presence of Brother Theoso- 
phists and strangers. I have also had the rare privilege 
to see the so-called and generally unseen Brothers of 
the 1st section of the Theosophical Society 

On one night in the year 1879, I, in company with 
Brother Theosophists and some strangers, was enjoying 
conversation with the Founders of the Society. At 
about midnight, when we were leaving the premises 
and were in the open compound, Madame Blavatsky on 
a sudden held me back with one of her hands on my 
shoulder, near a tree in the compound, and to our great 
surprise, a sound of sweet music was heard coming from 
the tree. 

In the month of September, 1880, when Madame Bla- 
vatsky and Colonel Olcott were about to leave for 
Simla, we found one evening the Naib Dewan of Cochin 
' States, Mr. Shunkeraya, talking with them at their 
head-quarters in Girgaum. In the course of conversa- 
tion he happened to ask for a card beari*ng Madame’s 


258 


HINTS ON ESOTERIC THEOSOPHY. 


name and address. Madame then gave him a visiting 
card which she liad with her, but the Karbhari asked 
for one more, upon which Madame said there it is 
coming,” and so a card came down from above, flutter- 
ing through the air like a bit of down, and fell to the 
ground. Neither Madame nor anyone else had stirred 
from their place. 

In the month of April, 1881, on one dark night, while 
talking in company with other Theosophists with 
Madame Blavatsky about 10 p. M. in the open verandah 
of the upper bungalow, a man, six feet in height, clad 
in a white robe, with a white roomal or phetta on the 
head, made his appearance on a sudden, walking to- 
wards us through the garden adjacent to the bungalow 
from a point — a precipice — where there is no path for 
any one to tread. Madame then rose up and told us to 
go inside the bungalow. So we went in, but we heard 
Madame and he talking for a minute with each other 
in an Eastern language unknown to us. Immediately 
after, we again went out into the verandah, as we were 
called, but the Brother had disappeared. 

On the next occasion, when we were chatting in the 
above verandah as usual, another Brother clothed in a 
white dress, was suddenly seen as if standing on a branch 
of a tree. We saw him then descending as though 
through the air, and standing on a corner edge of a thin 
wall. Madame then rose up from her seat and stood 
looking at him for about two minutes, and as if it 
seemed — talking inaudibly with him. Immediately 
after, in our presence, the figure of the man disappeared, 
but was afterwards seen again walking in the air 


HINTS ON ESOTERIC THEOSOPHY. 


259 


through space, then right through the tree, and again 
disappearing. 

Similarly, in a strong moonlight on another night, I 
in company with three Brotlier Theosophists, was con- 
versing with Madame Blavatsky. Madame Coulomb 
was also present. About eight or ten yards distant 
from the open verandah in which we were sitting, we 
saw a Brother known to us as Koot Hoomi Lai Sing. 
He was wearing a white loose gown or robe, with long 
wavy hair and a beard ; and was gradually forming, as 
it were, in front of a shrub or number of shrubs some 
twenty or thirty yards away from us, until he stood to 
a full height. Madame Coulomb was asked in our 
presence by Madame Blavatsky : ‘‘ Is this good Bro- 
ther a devil ? ” as she used to think and say so when 
seeing the Brothers, and was afraid. She then an- 
swered: ‘‘No; this one is a man.” He then showed 
his full figure for about two or three minutes, then 
gradually disappeared, melting away into the shrub. 
On the same night again, at about 11 P. M., we, about 
seven or eight in number, were hearing a letter read to 
us, addressed to the London Spiritualist about our 
having seen Brothers, which one of our number had 
drafted, and which we were ready to sign. At this 
instant Mr. and Madame Coulomb called out and said : 
“ Here is again our Brother.” This Brother (Koot 
Hoomi Lai Sing again) was sometimes standing and 
walking in the garden here and there, at other times 
floating in the air. He soon passed into and was heard 
in Madame Blavatsky ’s room talking with her. On 
this account after we had signed the letter to the 
London Spiritualist^ we added a postscript that we had 


260 


HINTS ON ESOTERIC THEOSOPHY. 


just seen him again while signing the letter. Koot 
Hoomi was in his Mayavi rupa * on that evening. 

On another night a Brother came in his own physi- 
cal body, walking through the lower garden (attached 
to Colonel Olcott’s bungalow) and stood quiet. Ma- 
dame Blavatsky then went down the wooden staircase 
leading into the garden. He shook hands with her 
and gave her a packet. After a short time the Bro- 
ther disappeared on the spot^ and Madame coming up 
tl}e stairs opened the packet and found in it a letter 
from Allahabad. We saw the envelope was quite 
blank, i. unaddressed, but it bore a triangular stamp 
of Allahabad Post Office of December the 3rd, 1881, 
and also a circular postal stamp of the Bombay Post 
Office of the same date., viz.., 3rd December. The two 
cities are 860 miles apart. 

I have seen letters, or rather envelopes containing 
letters, coming or falling from the air in different 
places, without anybody’s contact, in presence of both 
Theosophists and strangers. Their contents related to 
subjects that had been the topics of our conversation at 
the moment. 

Now I aver in good faith I saw the Brothers of flie 
1st section and phenomena in such places and times, 
and under such circumstances, that there could be no 
possibility of anybody’s playing a trick. 

Martandrao Babaji Nagnath. 

Bombay, 

\4dh February., 1882. 

* A Sanskrit word for what is called by Western people the 
“double,” “ Doppelganger,” “Corps fluidique, or perisprit,” etc. 
It means a form well-created, or desire-created. — H. S. O. 


HINTS ON ESOTERIC THEOSOPHY. 


261 


STATEMENT OF BAL NILAJI PITALE, A 
BRAHMIN. 

I have much pleasure in giving my humble testimony 
to certain phenomena produced by Madame Blavatsky, 
and which have come under my observation since I 
became a Theosophist. Although not a daily visitor 
to their place of residence, yet I often go to her and 
Colonel Olcott, as I always find their conversation 
most agreeable and instructive. One night, when they 
lived at Girgaum, I went to them ; there were half a 
dozen visitors besides myself sitting in the verandah in 
the rear of her bungalow. Suddenly I heard twice 
jingling sounds of music — similar to those given out by 
a music-box. I was the first to remark them. One or 
two of the company said they heard them also. Just 
when the company was breaking up Madame Blavat- 
sky came out of the verandali into the open air and 
stood still, and while steadily gazing towards the sky, 
we heard music similar to the tunes of a music-box. 
She then approached a tree, and laying her hand upon 
it, we heard music as if within the tree. A second 
time I observed a different phenomenon. It was also 
at Girgaum, and at night, in Colonel Olcott’s room. 
On this occasion the Naib Dewan of Cochin was pres- 
ent. A very interesting conversation was going on 
about the material advancement of the people, spiritual 
science, etc. During the conversation the Dewan asked 
for Madame Blavatsky’s card. She said that she had 
only one by her then, but he asked for another — one 
brought to him in a phenomenal way. In the mean- 
time something fluttered on the wall about two feet 
from the ceiling — which was about fifteen feet high — 


262 HINTS ON ESOTERIC THEOSOPHY. 

and an oblong piece of paper was seen to drop on 
Colonel Olcott’s table. It turned out to be a fac-simile 
of the card given to the Dewan. The third time I saw 
a phenomenon was at the Crow’s Nest Bungalow at 
Breach Candy. One of the members of tlie Society 
had brought with him a medium. He is one of the 
graduates in medicine of the local University. He 
has been lately practising mesmerism, and wished to 
show Madame Blavatsky how far he had advanced in 
his studies. While the experiments were going on 
Madame Blavatsky asked the operator to ask his sub- 
ject, who was ill a partially clairvoyant condition, 
when she would receive a letter from Ceylon that she 
expected. The answer given was that she would not 
receive it when expected. She then asked the com- 
pany, numbering about 17 persons, to stand up and 
form a circle, clasping each other’s hands. This was 
done immediately. But lo ! in the twinkling of an eye 
a piece of paper fluttered in the air, visible about 
three feet from the ceiling, and then slantingly dropped 
on the floor. The paper turned out to be a letter from 
Ceylon enclosed in an envelope addressed to her in red 
ink. The reason why the persons were asked to form 
themselves into a circle and clasp each other’s hands 
was that nobody should afterwards insinuate that it 
was thrown by any one composing the group. The 
impression that is left on my mind after beholding 
these phenomena is that they were hona fide scientific 
experiments. To honest inquirers it is plain that an 
unknown force exists, a subjective one, which is not 
universally known. 

Bal Nilaji Pitale. 

Bombay, 

l^th February^ 1882. 


HINTS ON ESOTERIC THEOSOPHY. 


263 


POSTSCRIPT TO SECOND EDITION. 

Since the first edition of this Pamphlet was pub- 
lished, a considerable number of that class of our op- 
ponents whom my friend G. Y. fairly represents, have 
come round to concede the probability of the existence 
of the Brothers, and some, indeed, have become as 
firmly convinced of this as any of ourselves. They 
still maintain that there have been many acts and 
omissions on the parts of both the nominal and real 
founders of the Society, quite inexplicable to them^ and 
furnishing reasonable grounds for the doubt and dis- 
belief of the outside public, but they themselves no 
longer disbelieve. 

It is not, however, anything in this pamphlet which 
has effected this revolution in their opinions, but a 
series of occurrences, of which, seeing the effect they 
have had on many minds, it seems to me desirable to 
include a narrative in this second edition. To me 
personally there is nothing in this particular matter at 
all more convincing than many other phenomena re- 
corded in ‘‘ The Occult World” or already alluded to 
in this pamphlet ; but to many minds it would seem 
that this has brought conviction, where everything else 
has failed to do so. 

Everybody at all interested in these questions is 
aware that during this last cold season, Mr. W. Eglinton, 
a highly developed medium, visited Calcutta. Mr. 
Eglinton, as every one will testify who had anything 
to do with him, is in every sense of the word a gentle- 
man — rather sensitive and touchy no doubt, and rather 
too much impressed perhaps with a sense of the iin- 


264 


BINTS ON ESOTERIC THEOSOPHY, 


portance of his gift, but in all essentials as good a 
young fellow, I believe, as is to be met with. 

Naturally, in Calcutta, Mr. Eglinton, heard from 
Col. and Mrs. Gordon, with whom he was staying 
during a portion of his visit, and from other sources, 
a great deal about Madame Blavatsky* andthe Broth- 
ers. Against these latter he altogether set his face ; 
he himself wrote to me distinctly that he did not be- 
lieve in them, and that in his opinion Madame Blavat- 
sky was simply a medium, and that the phenomena 
that had occurred in connection with her were solely 
due to the agency of spirits. 

It was suggested to the Brothers that they should 
get hold of and bring their influence to bear on the 
spirits or entities who worked with Eglinton, convince 
these of their (the Brothers’^ existence and powers, 
and through them open his (Eglinton’s) eyes to the 
truth. We were told that this would be done. 

I will now quote Mrs. Gordon’s published narrative 
of what occurred. After explaining how she and her 
husband had come to know of, and believe in, the 
Brothers, she says that, as regards these : 

“ Mr. Eglinton was a sceptic, and took the same 
attitude towards this question as does the outside 
world towards Spiritualism ; because he did not know 
them, therefore the ‘ Brothers ’ could not exist. I 

* Of course he had also heard something of her before he came to 
India. Indeed, though he had never seen her, and she never, I 
think, communicated with him^ he had, previous to coming to India, 
once written to her asking her advice as to coming. — H. X. 


HINTS ON ESOTERIC THEOSOPHY. 


265 


gave up arguing on the subject, seeing its uselessness. 
About a fortnight before Mr. E. left, and before he 
had decided on going, I received a letter from Madame 
Blavatsky telling me some of the reasons why Mr. E. 
had not yet been made acquainted with the existence 
of our ‘ Brothers ’ ; but at the same time saying that 
his ‘ guides,’ as they are called, had now been made to 
know the fact. I questioned Mr. Egiinton, but found 
he knew nothing, and a letter he wrote about this 
time to one of our ‘ fellows ’ proved him still a sceptic. 
Two or three evenings later we had a stance to our- 
selves, when, to my amusement, one of his ‘ guides ’ 
spoke about the ‘ Illustrious ’ — a pseudonym given by 
us to a certain ‘ Brother,’ but quite unknown to Mr. 
Egiinton. 

Mr. E. was entranced while I was conversing in 
the direct voice with his ‘ guides,’ and learning from 
them that some phenomena would be done by their 
agency, with the help of Madame Blavatsky after Mr. 
Eglinton’s departure. They said the ‘ Brothers ’ had 
consented to this. 

‘‘ When Mr. Egiinton returned to his normal state, 
we told him what we had heard, and I afterwards gave 
him Madame Blavatsky’s letter to read. He was not 
at all elated at having a belief in the ‘ Brothers ’ forced 
on him, their alleged superiority to mediums being 
rather a sore point between us ! However, he had no 
alternative but to accept them, as a communication 
was given him by his chief ‘ guide ’ in direct writing 
to the same effect. 

Mr. Egiinton, about this time, in consequence of 


266 


HINTS ON ESOTEBIC THEOSOPHY, 


bad news from England, suddenly resolved to go home 
for two or three months, and I suggested to him to try 
while at sea, and send me a letter through Madame 
Blavatsky, as his ‘ guides ’ had told me they were pre- 
pared to work in connection with her. He seemed 
very doubtful whether it could be done, as he had 
never met Madame Blavatsky, and in all cases of such 
phenomena hitherto, both of the actors had been mutu- 
ally acquainted and in sympathy with each other. In 
this instance the situation was the reverse, as Madame 
Blavatsky has sliown a distrust of all mediums except- 
ing only one or two who were well known to her. Mr. 
Eglinton, on the other hand, was inclined to believe 
that Madame Blavatsky was only a medium who 
tended to be something higher. There seemed to me 
just a possibility of reconciliation and mutual apprecia- 
tion, when the eve of Mr. Eglinton’s departure came. 
His baggage was already on board, and the steamer 
down the river, when a telegram came from Madame 
Blavatsky to me saying, that if he would stay a week 
longer she had orders to come down and meet him. 
This was impossible. The next morning, Wednesday, 
the 15th of March (he having gone on board the even- 
ing before) a telegram came for him which I opened, 
saying the ‘Illustrious ’ wished him while the President 
of the T. S. was at Howrah, to send letters in his hand- 
writing from on board ship, and that he would be 
helped. I advised him, in case he should consent, to 
get some fellow passenger to endorse the letter before 
sending it off to me. He wrote from Fisherman’s 
Point on Wednesday at 4 o’clock, saying: ‘Personally 
I am very doubtful whether these letters can be man- 
aged, but I will do what I can in the matter. I shall 


HINTS ON ESOTEBIC THEOSOPHY. 267 

send you a letter from Suez if you don’t receive one 
in the meantime by K. H.* ’ 

‘‘ Colonel Olcott, the President of the Society, came 
from Berhampore on Sunday the 19th. He having 
left Bombay, February 17th, had heard nothing up till 
then of all this. We received letters from Madame 
Blavatsky, dated Bombay the 19th, telling us that 
something was going to be done, and expressing the 
earnest hope that she Avould not be required to assist 
as she had had enough abuse about phenomena. Be- 
fore this letter was brought by the post peon. Colonel 
Olcott had told me that he had had an intimation in 
the night from his Chohan (teacher) that K. H. liad 
been to the Vega and had seen Eglinton. This was at 
about eight o’clock on Thursday morning the 23d. A 
few hours later a telegram, dated at Bombay 22d day, 
21 hour 9 minutes, that is to say 9 minutes past 9 p. m., 
on Wednesday evening, came to me from Madame 
Blavatsky, to this effect : ‘ K. H. just gone to Vega.' 
This telegram came as a ‘ delayed ’ message, and was 
posted to me from Calcutta, which accounts for its not 
reaching me until midday on Thursday. It corrobo- 
rated, as will be seen, the message of the previous 
night to Colonel Olcott. We then felt hopeful of get- 
ting the letter by occult means from Ml*. Eglinton. A 
telegram later on Thursday asked us to fix a time for 
a sitting, so we named 9 o’clock Madras time, on Friday 
24th. At this hour we three — Colonel Olcott, Colonel 
Gordon, and myself, — sat in the room which had been 
occupied by Mr. Eglinton. We had a good light, and 
sat with our chairs placed to form a triangle, of which 

* Koot Hoomi, one of the “ Brothers,” — A. G. 


268 HINTS ON HSOTERIC THEOSOPHY, 

the apex was to the north. In a few minutes Colonel 
Olcott saw outside the open window the two ‘Brothers’ 
whose names are best known to us, and told us so ; he 
saw them pass to another window, the glass doors of 
which were closed. He saw one of tl^em point his 
hand towards the air over my head, and I felt some- 
thing at the same moment fall straight down from 
above on to my shoulder, and saw it fall at my feet in 
the direction toivards the two gentlemen. I knew it 
would be the letter, but for the moment I was so anx- 
ious to see the ‘ Brothers ’ that I did not pick up what 
had fallen. Colonel Gordon and Colonel Olcott both 
saw and heard the letter fall. Colonel Olcott had 
turned his head from the window for a moment to see 
what the ‘Brother’ was pointing at, and so noticed the 
letter falling from a point about two feet from the ceil- 
ing. When he looked again the two ‘ Brothers’ had 
vanished. 

“ There is no verandah outside, and the window is 
several feet from the ground. 

“ I now turned and picked up what had fallen on me, 
and found a letter in Mr. Eglinton’s handwriting, dated 
on the Vega the 24th ; a message from Madame Bla- 
vatsky, dated at Bombay the 24th, written on the backs 
of three of her visiting cards ; also a larger card such 
as Mr. Eglinton had a packet of, and used at his 
sSances. On this latter card was the, to us, well- 
known handwriting of K. H., and a few words in the 
handwriting of the other ‘ Brother,’ who was with him 
outside our windows, and who is Colonel Olcott’s 
Chief. All these cards and the letter were threaded 
together with a piece of blue sewing-silk. We opened 


HINTS ON ESOTERIC THEOSOPHY. 


269 


the letter carefully by slitting up one side, as we saw 
that some one had made on the flap in pencil three 
Latin crosses, and so we kept them intact for identi- 
fication. The letter is as follows : — 

‘ SS. ‘ Vega.’ 

Friday^ March^ 1882. 

‘ My dear Mrs. Gordon, 

‘ At last your hour of triumph has come ! After the 
many battles we have had at the breakfast table re- 
garding K. H’s existence, and my stubborn scepticism 
as to the wonderful powers possessed by the ‘ Brothers,’ 
I have been forced to a complete belief in their being 
living distinct pei^ons, and just in proportion to my 
scepticism will be my firm unalterable opinion respect- 
ing them. I am not allowed to tell you all I know, 
but K. H. appeared to me in person two daj^s ago, and 
what he told me dumfounded me. Perhaps Madame 
Blavatsky will have already communicated the fact of 
K. H.’s appearance to you. The ‘ Illustrious ’ is un- 
certain whether this can be taken to Madame, or not, 
but he will try, notwithstanding the many difficulties 
in the way. If he does not, I shall post it when I 
arrive at port. I shall read this to Mrs. B — and ask 
her to mark the envelope ; but, whatever happens., you 
are requested by K. H. to keep this letter a profound 
secret until you hear from him through Madame. A 
storm of opposition is certain to be raised, and she has 
had so much to bear that it is hard she should have 
more.’ 

‘‘Then follow some remarks about his health and 
the trouble which is taking him home, and the letter 
ends. 


270 


HINTS ON ESOTERIC THEOSOPHY. 


“ In her note on the three visiting-cards Madame 
Blavatsky says : — ‘ Head-quarters, March 24th. These 
cards and contents to certify to my doubters that the 
attached letter addressed to Mrs. Gordon by Mr. 
Eglinton was just brought to me, from the Vega, with 
another letter from himself to me which I keep. K. H. 
tells me he saw Mr. Eglinton and had a talk with him, 
long and convincing enough to make him a believer in 
the ‘ Brothers ’ as actual living beings, for the rest of his 
natural life. Mr. Eglinton writes to me: ^ The letter 
which I enclose is going to be taken to Mrs. G. through 
your influence. You will receive it wherever you are, 
and will forward it to her in ordinary course. You will 
learn with satisfaction of my complete conversion to a 
belief in the ‘ Brothers ’ and I have no doubt K. H. 
has already told you how he appeared to me two nights 
ago, ‘ etc., etc.’ K. H. told me all. He does not, how- 
ever, want me to forward the letter in ‘ ordinary course,’ 
as it would defeat the object, but commands me to 
write this and send it off without delay, so that it would 
reach you all at Howrah to-night, the 24th. I do so 
* * * * H. P. Blavatsky.’ 

“ The handwriting on these cards and signature are 
perfectly well known to us. That on the larger card 
(from Mr. Eglinton ’s packet) attached was easily rec- 
ognized as coming from Koot Hoomi. Colonel Gor- 
don and I know his wiiting as well as our own ; it is 
so distinctly different from any other I have ever seen 
that among thousands I could select it. He saj^s : 
‘William Eglinton thought the manifestation could 
only be produced through H. P. B. as a ‘medium,’ and 
that the power would become exhausted at Bombay.’ 


HINTS ON ESOTEBIC THEOSOPHY. 


271 


We aecided otherwise. Let this be a proof to all that 
the spirit of living man has as mucli potentiality in it, 
(and often more,) as a disembodied soul. He was 
anxious to test her^ he often doubted; two nights ago 
he had the required proof and will doubt no more. 
But he is a good young man, bright, honest, and true 
as gold when once convinced.* * * 

This card was taken from his stock to day. Let 
it be an additional proof of his wonderful medium- 
ship.* * ” K. H. 

This is written in blue ink, and across it is written 
in red ink a few words from the ether ‘Brother’ 
(Colonel Olcott’s Chohan or Chief.”) 

Mrs. Gordon thus sums up the more salient features 
of the phenomenon : — 

“ (1) Mr. Eglinton was personally unknown to 
Madame Blavatsky and Colonel Olcott, the former 
having not even written to him once, the latter once 
only — in acknowledgment of a letter of introduction 
from a London friend. Mr. E.’s views and theirs re- 
specting mediumistic phenomena were in conflict. Col- 
lusion, therefore, was out of the question. (2) Mr. 
E.’s personal ‘Spirit-guide,’ using the direct voice 
while the medium was entranced, told me that he had 
now become acquainted with the ‘ Brothers,’ and 
would try to do a plienomenon after Mr. Eglinton’s 
depaiture by steamer from Calcutta. (3) A corrob- 
orative intimation came to me from the ‘ Brothers ’ 
through Madame Blavatsky, by telegram after Mr. E. 
had left Howrah, and while his vessel was in the stream. 


272 


HINTS ON ESOTERIC THEOSOPHY. 


(4) At 8 A.M., on the 23d, Colonel Olcott informed 
us that during the night his ‘ Guru ’ had told him that 
K. H. had visited the Vega ; a telegram received later 
in the day from Bombay corroborates this statement. 

(5) By appointment we sit in Mr. Eglin ton’s late bed- 
chamber at a designated hour. Colonel O. sees the 
doubles or astral forms of two Brothers whom he 
names ; one extends his arm towards me and at the 
same instant a packet of papers falls vertically upon 
my shoulder: (it falls nut from, but towards Co\oi\q\ 
Olcott and Colonel Gordon, therefore it was not thrown 
by either of them). (6) A good light was burning 
and we could see each other’s movements. (7) In the 
packet were a letter from Mr. E., dated the same day, 
on the Vega., and announcing that he should read the 
letter to a certain lady on board, and ask her to mark 
the envelope; also a note from Madame Blavatsky, 
dated at Bombay the 24th, certifying to the reception 
of the letter from Mr. E. ; and (on one of Mr. E.’s 
own blank cards) messages from the two Brothers 
whom Colonel Olcott saw outside our windows. All 
these points the sceptic must dispose of : to account 
for any one or two will not suffice. Though every 
other item were brushed away, the phenomenal deliv- 
ery of the papers would stand as a marvellous example 
of the power enjoyed by our mystical chiefs over the 
forces of Nature.” 

A few days later she published the following certi- 
ficate which reached her by post on the 28th March: — 

‘‘ At 8 P.M. (Bombay Time), on Friday, the 24th 
March, 1882, we were spending our time with Madame 
Blavatsky in the room as the wind was blowing power- 


HINTS ON ESOTERIC THEOSOPHY, 273 

fully outside. Madame told us that she felt that some- 
thing would occur. The whole party consisting of 
seven persons then adjourned on the terrace, and 
within a few minutes after our being there, we saw a 
letter drop as if from under the roof above. Some of 
us saw the letter coming slanting from one direction 
and drop quite opposite to where it came from. The 
letter on being opened was found to contain a closed 
envelope to the address of Mrs. Gordon, Howrah; on 
the reverse side were three crosses fft iii pencil. The 
envelope was of bluish color and thin. The open letter 
written in red pencil contained certain instructions to 
Madame Blavatsky, and accordingly she put the en- 
velope, together with three visiting cai'ds, and strung 
them all with a blue thread of silk and put the packet 
as directed on a book-case, and within five minutes 
after it was put there it evaporated to our no small 
surprise. 

K. M. Shroff, 
Vice-President,^ Bombay T, S. 

Gw ALA K. Deb, F.T.S. 

Damodar K. Mavalankar, F.T.S. 
Martandrew B. Nagnath, F.T.S. 
Dorab H. Bhartjcha, F.T.S. 

Bhavani Shankar, F.T.S.” 

“ The packet was taken away from the book-case at 
21 minutes past 8 p.m. (9, Madras time). A letter 
from Mr. Eglinton to myself was also received by me. 
In it he confesses to a firm belief in the Brothers. 
Speaks of K. H. having visited him two nights ago 
(the 22d) on the Vega^ etc. 

H. P. Blavatsky.” 


18 


274 HINTS ON ESOTERIC THEOSOPHY. 

It was, therefore, established, so far as human testi- 
mony can establish anything, that on the 22d of 
March, some hours after the Vega had left Ceylon, one 
of the Brothers appeared to Eglinton, theretofore a 
disbeliever in their existence, and fully convinced him 
that he, at any rate — I mean that particular Brother — 
was a living man. Further, that two days later, on the 
24th, when the Vega was five hundred miles or more 
away from India out at sea, letters written by Eglinton 
were, by occult means, transmitted instantaneously, or 
nearly so, from the Vega to Bombay, and thence, with 
the addition of other letters or notes, again instantane- 
ously, or nearly so, to Howrah. 

But it happened that on board the Vega was Mr. 
J. E. O’Conor, a theosophist, and to him, amongst 
others, Mr. Eglinton mentioned the visit of Koot Hoomi, 
as also his intention of sending, by occult means, letters 
to Madame Blavatsky and Mrs. Gordon. Hearing this 
Mr. O’Conor said that he too would write, and asked if 
his letter could also be taken. Mr. Eglinton agreed to 
put this letter with his own (he did not know whether 
it would be taken or not) and let it take its chance. 
Later he told Mr. O’Conor that his letter had gone 
with the others, and as a fact it duly reached Madame 
Blavatsky, but for some reason, not known to me, 
nearly one hour after the others came. 

This was a private letter, and though Madame men- 
tioned having received another letter, slie did not know 
whether the writer would wish his name brought be- 
fore the public, and hence no reference to this letter 
was allowed to appear in the published accounts. 


HINTS ON ESOTERIC THEOSOPHY. 275 

Mr. O’Conor, seeing no notice of his letter in the 
published accounts of the phenomenon, and receiving 
naturally no answer, (as if Madame Blavatsky had the 
time to answer every theosophist who sees fit to write 
to her) chose to conclude that his letter had not reached 
its destination, and thought proper to write letters to 
India, one of which formed the basis of the subjoined 
article in the Englishman of the 27th of May : — 

‘‘ It may be in the recollection of our readers that 
last cold season Mr. Eglinton, a spiritualistic medium 
of considerable repute, visited Calcutta ; that stances, 
chiefiy of a private character, were held ; that phenom- 
ena of a more or less remarkable type were reported 
as having occurred; and that accounts, more or less 
detailed, of what took place were published in Psychic 
Notes — a journal specially devoted to spiritualism and 
to the recording of the chief events of Mr. Eglinton’s 
visit. Besides, there were several letters from various 
parties giving detailed accounts of remarkable occur- 
rences which fell within their own experiences. One 
of these communications appeared in this journal on 
the 7th April ; and it is to this communication which 
we wish chiefly to refer. At the outset we wish dis- 
tinctly to state that the present aspect of spiritualistic 
phenomena is such that it places itself, in our estima- 
tion, outside the province of public discussion ; and we 
desire as markedly to affirm that we have no desire to 
initiate discussion on these topics, nor do we now pur- 
pose doing more than stating, as shortly as possible, 
several facts which, in view of the letter of 7th April 
that appeared in our columns, we feel justified in pub- 
lishing. In the minds of most believers in spiritualism 


276 HINTS ON ESOTERIC THEOSOPHY, 

the belief assumes the sacred aspect of a deep religious 
conviction. We have no wish to wound the feelings 
of any such, nor can we enter, as we have said, on any 
discussion which is likely to follow from the statements 
we may now make. In order to put our readers in 
possession of the whole facts, it is necessary to recall 
shortly the substance of the letter above referred to. 
Mr. Egliiiton went on board the Vega on the 14th 
March. On the 15th a telegram came from Madame 
Blavatsky to Calcutta saying the ‘ Illustrious’ wished 
Mr. Eglinton, to send a letter wlien on board to the 
President of the Theosophical Society at Howrah, and 
that he would be helped. The same day Mr. Eglinton 
wrote from Fisherman’s Point agreeing, but express- 
ing doubt as to its success. On the 19th Madame 
Blavatsky wrote to Mrs. Gordon from Bombay, saying 
something was going to be done ; but before this letter 
was brought by the post-peon. Colonel Olcott, who had 
come from Berhampore on the 19th, having left Bom- 
bay on the 17th February, intimated that his Chohan 
(teacher) had told him that Koot Hoomi had been to 
the Vega and seen Mr. Eglinton. This was at eight 
o’clock on Thursday morning, the 23d April. A few 
hours later there came a telegram from Madame Bla- 
vatsky at Bombay, saying that K. H. had gone to the 
Vega,, the date of the telegram being Wednesday 
evening, the 22d, nine minutes past nine. On Friday, 
the 24th, Colonel Olcott, Colonel Gordon, and Mrs. 
Gordon sat in what had been Mr. Eglin ton’s room 
whilst in Calcutta, two ‘ Brothers’ were seen, and a 
letter from Mr. Eglinton was mysteriously thrown on 
the floor, dated the Vega the 24th, a card of Mr. Eglin- 
ton’s with the writing of K. H. and the other Brother, 


HINTS ON ESOTEBIC THEOSOPHY. 277 

and a message from Madame Blavatsky, all threaded 
together with blue sewing silk. Mr. Eglinton’s letter 
stated that K. H. had appeared to him in the Vega two 
days before, that the letter he was sending had been 
shown to Mrs. B., a fellow passeiiger, and that she had 
marked it. iMadame Blavatsky ’s ]iote stated that Mr. 
Eglinton’s letter had been sent to her from the Vega 
with another letter for herself which she keeps, and 
that she transmitted them to Mrs. Gordon by command 
of K. H. 

In the course of the deductions drawn from these 
alleged phenomena, Mrs. Gordon states that ‘ Mr. 
Eglinton was personally unknown to Madame Blavat- 
sky and Colonel Olcott, the former not even having 
written to him once, the latter once only,’ and that 
Mr. Eglinton’s views and theirs respecting medium- 
istic phenomena were in conflict. From a passenger 
on board the Vega we learn that on the evening of the 
22d March the vessel left Colombo, that is the night 
on which Madame Blavatsky telegraphs from Bombay 
K. H’s visit to the Vega. On the 24th Mr. Eglinton 
told the passenger that he had seen Koot Hoomi that 
night, and that some remarkable statements had been 
made to him by K. H., of whose existence he was now 
firmly convinced. He said he was going to write to 
Mrs. Gordon, and tell her what had happened, and 
hoped that K. H. would take the letter. The letter, 
already written, he showed the passenger, who says it 
was the one which was published on the 7th April in 
our columns. The letter was also shown to Mrs. B., 
and she marked the envelope with a certain mark. 
Our informant is himself an initiated theosophist, and 
naturally felt a good deal interested. He suggested 


278 


HINTS ON ESOTERIC THEOSOPHY. 


that he might take the same oppportunity to send a 
letter to Madame Blavatsky, with whom he was ac- 
quainted. Mr. Eglinton agreed, the letter was written, 
and put with Mr. Eglinton’s. The next day, on the 
25th, the Vega passenger was told that the letters had 
gone, that is, had disappeared. On reaching Gravesend 
on the 22nd April letters were delivered on hoard, and 
he was surprised to find that Mrs. B. had heard from 
her husband in Calcutta that Mr. Eglinton’s letter had 
been received there. He also heard, but is unable to 
state positively whether it is the case or not, that her 
mark on the letter delivered in Calcutta was not the 
same as that which she had made on board. The pas- 
senger heard nothing of his letter, and has heard noth- 
ing since. It is not referred to in Madame Blavatsky’s 
account, nor in Mrs. Gordon’s statement, and the ques- 
tion is what became of it. Mr. Eglinton received it, 
and the writer was told it had been taken away with 
Mr. Eglint6n’s, and yet it disappears, while Mr. Eglin- 
ton’s letter is duly conveyed. Under these circum- 
stances, the writer of the letter on board the Vega is 
entitled to claim, that without being unreasonably 
sceptical he should have further proof of the alleged 
phenomenon. Most people of ordinary intelligence, 
possessing anything of a critical or judicial faculty, 
will, no doubt, agree with this. No imputation of bad 
faith is meant to apply to anyone, but under the cir- 
cumstances, dates, telegrams, messages, etc., to most 
minds the alleged aerial conveyance of letters is no 
proof. Had the undelivered letter been received, the 
writer, no doubt, would have been convinced, and 
apart from that, if there had been evidence to show 
that the marked letter Mrs. B. received from on board 


HINTS ON ESOTERIC THEOSOPHY. 


279 


the Vega is the identical letter marked by that lady 
herself, there would have been some satisfactory evi- 
dence of remarkable phenomena. But as a matter of 
fact, the marks on the envelope, which appeared in 
Calcutta, on the 25tli of March, were three separate 
Latin crosses in a horizontal line. Mr. Eglinton on 
board the Vega marked the envelope of the letter he 
showed Ml'S. B. with one cross; she crossed that cross 
obliquely twice, making an asterisk of it. There is 
another point which deserves notice. Mrs. Gordon’s 
statement is that Mr. Eglinton was personally unknown 
to either Madame Blavatsky or Colonel Olcott, the 
former not having even written to him once. This 
statement is directly opposed to Mr. Eglinton’s affirm- 
ation to the Vega passenger. Mr. Eglinton, though he 
has never met Madame Blavatsky, has had a very ex- 
tensive correspondence with her, and stated to him that 
her letters were very long ones. Of Mr. Eglinton 
himself, the impression left by him on those with whom 
he comes in contact is that he is honest and straight- 
forward. Of the other actors in this affair we desire 
to express no opinion other than that they are, no 
doubt, actuated by the highest motives in their search 
for truth as it presents itself to them. We venture to 
pronounce no opinion on the case. We have placed 
the facts, so far as they are known to us, before our 
readers, and we leave them to form their own judgment 
on the whole matter. 

This elicited the following letter, which appeared in 
the Englishman of the 5th June : — 

“ Sir, — Every one interested in the subject, con- 
nected with which a recent transfer of letters from 


280 


HINTS ON ESOTEBTC THEOSOPHY. 


the Vega to Bombay and Calcutta is an important 
fact, will recognize with much pleasure the anxiety 
to state the case fairly which distinguishes your article 
published on the 27th. But some of the facts are 
stated in a way which fails to convey to the reader, 
who now hears of them for the first time, an accurate 
impression as to the course of events. First of all, you 
interweave with the narrative concerning the letter 
that was conveyed several references to another letter 
which was not conveyed. Now the fact that I re- 
ceived a copy of the Times by the post from London is 
not invalidated by the fact that I do not receive a 
copy of the Daily Neivs. The two letters have noth- 
ing to do with one another, and it does not follow that 
because certain occult adepts chose to make provision 
for the conveyance, by occult means, of a letter from 
Mr. Eglinton, a medium whose faculties they could per- 
haps make use of to facilitate the transaction, that they 
should also be willing to make the necessary effort 
simply to gratify the curiosity of another person. You 
also refer to the inference drawn by ourselves, as 
to who made the marks on the envelope. All Mr. 
Eglinton said in his letter was : ' I shall read this let- 
ter to Mrs. B. and ask her to mark the envelope.’ 
In the account published I wrote : ^ We opened the 
letter carefully by slitting up the side as we saw that 
some one had made on the flap of the envelope, in 
pencil, three Latin crosses.’ With the singular incapac- 
ity to understand the important element of test con- 
ditions which distinguishes nearly all mediums and 
persons long familiarized with occult phenomena, Mr. 
Eglinton unfortunately opened the envelope which had 
been first marked, he having enclosed another letter 


HINTS ON ESOTEBIC THEOSOPHY. 


281 


and made it too heavy. He then used a new envel- 
ope, and being unable to find at the moment the lady 
who marked the former envelope, he, in the presence 
of three witnesses, made the crosses, differing, as you 
say, from those made before. But, tiresome as this 
mistake on his part is, it leaves the substantial ele- 
ments of the wonderful feat accomplished altogether 
untouched. The letter was read, before being sent, to 
several of the passengers on board the Vega, and that 
would alone establish its identity except on the hypoth- 
esis of fraudulent collusion between Mr. Eglinton 
and the founders of the Theosophical Society in India. 
Now remember that the letter, before being brought 
to Calcutta, was taken to Bombay, where it was sud- 
denly dropped down out of the air in the presence of 
seven people whose testimony to tliis occurrence has 
been published. In the presence of these people, cards 
were now written on, and attached to the original 
letter, and then the whole collection of documents was 
dropped down a few moments afterwards in the pres- 
ence of Colonel Gordon and myself in Howrah. The 
identification of these cards is complete. They were 
prepared under the eyes of the witnesses at Bombay, 
and as they certify ‘ tied with a blue thread of silk, and 
the packet put as directed on a book-case, and within 
five minutes after it was put there it evaporated to our 
no small surprise.’ The transmission of the cards from 
Bombay to Calcutta, if itself established, irrefragably 
establishes the transmission of the letter also; and, if 
it can be shown that a letter can be taken this distance 
by occult means, the difficulty of believing that it was 
conveyed from the Vega to Bombay is considerably 
diminished. Finally, the Indian public must please to 


282 


HINTS ON HSOTEUIC THEOSOPHY. 


remember that the object with which phenomena of 
this kind are performed is not so much to break down 
incredulity, as to awaken the attention of people with 
patient, inquiring and unprejudiced minds, who may 
thus be led from one step to another until, by a cir- 
cuitous path, which is none the less continuous, they 
are conducted into regions to which the miscellaneous 
and unthinking crowd is neither expected nor invited 
to penetrate* The published account of the Vega phe- 
nomena will, perhaps, induce some persons who have 
not hitherto been attracted to the subject to examine 
the records of the numerous and no less astonishing 
phenomena which have attended the operations of the 
Theosophical Society in India during the last two 
years. In that case its secondary object — for its 
had reference to the spiritualistic world only — will be 
fully realized. The Vega passenger whom you refer 
to may have misunderstood Mr. Eglinton’s remarks 
about his correspondence with Madame Blavatsky. I 
believe she has never written to Mr. Eglinton, and I 
know both from her and himself that she has not done 
so for the last year. It would make this letter too long 
to go into further details on this subject. 

A. Gobdon.” 

Simla, May SOth^ 1882. 

And the following letter which appeared in the 
Englishman of the 13th June : — 

‘‘ Sir, — My attention has just been directed to an 
article in your issue of the 27th ultimo, and to a letter 
of Mrs. Gordon’s in your issue of the 5th instant, both 
referring to the letters transmitted from the Vega by 
occult agencies. 


HINTS ON ESOTEEIC THEOSOPHY, 


283 


‘‘ Mrs. Gordon Avas apparently not aware, as I am,* 

that Mr. ’s letter duly reached Madame Blavatsky 

on the same day as Mr. Eglinton’s letters. It was a 
private letter, and hence no reference was made to it 
in the published accounts of the transmission of the 
other letters^ cards,, etc. 

“ As Mr. is a Theosophist, I think that before 

inspiring, as I know he did, that article of yours of the 
27th ultimo, he might at least have written or tele- 
graphed to Bombay to learn whether his letter had or 
had not been received. 

“As it is, Madame Blavatsky’s delicacy in saying 
nothing (outside our inner circle) about a private let- 
ter which she did not know whether the writer would 
or would not wish her to use, has been, very foolishly, 
made a ground for attempting to throw doubt upon 
a perfectly distinct phenomenon. 

“Allan Hume.” 

Simla, 1th June,, 1882. 

Viewed as a whole I think it must be admitted that 
this phenomenon is a very satisfactory one, and that it 
distinctly tends to establish the existence of the Broth- 
ers. Of course, I personally now know that they do 
exist. H. X. 

July,, 1882. 

*Tliis letter of Mr. ’s is, I may mention, in my possession, 

together with a letter of Madame Blavatsky’ s of the 28th of March, 
enclosing it and explaining why she wished the matter kept secret.— 
A. Hume, 

[This footnote, (Mr. Hume, to whom I am indebted for a copy of 
his letter, informs me,) was not, for some reason, printed in the 
Englishman,— H, X.] 


284 


HINTS ON ESOTERIC THEOSOPHY. 


The last sheets of this Second Edition were passing 
through the Press when the following well authenticated 
statement was handed to me : — 

STATEMENT OF THOLUVORE VELAYUD- 
• HAM MUDELIAR, SECOND TAMIL PANDIT 
OF THE PRESIDENCY COLLEGE, MADRAS. 

To the Author of Hints on Esoteric The- 
osophy.” 

Sir, — I beg to inform you that I was a Chela of 
the late ‘ Arulprakasa Vallalare,’ otherwise known as 
Chithumbaram Ramalinga Pillay Avergal, the cele- 
brated Yogi of Southern India. Having come to know 
that the English community, as well as some Hindus, 
entertained doubts as to the existence of the Mahat- 
mas (adepts), and, as to the fact of the Theosophical 
Society having been formed under their special orders ; 
and having heard, moreover, of your recent work, in 
wdiich much pains are taken to present the evidence 
about these Mahatmas pro and con — I wish to make 
public certain facts in connection with my late revered 
Guru. My belief is, that they ought effectually to re- 
move all such doubts, and prove that Theosophy is no 
empty delusion, nor the Society in question founded on 
an insecure basis. 

“ Let me premise with a brief description of the 
personality of, and the doctrines taught by, the above 
mentioned ascetic, Ramalingam Pillay. 

He was born at Maruthur, Chittambaram Taluq, 
South Arcot, Madras Presidency. He came to live at 


HINTS ON ESOTERIC THEOSOPHY. 285 

Madras at an early period of his career, and dwelt 
there for a long time. At the age of nine, without 
any reading, Ramalingam is certified by eye-witnesses 
to have been able to recite the contents of the works 
of Agustia and other Munis equally respected by Dra- 
vidians and Aryans. In 1849, I became his disciple, 
and though no one ever knew where he had been 
initiated, some years after he gathered a number of 
disciples around him. He was a great Alchemist. 
He had a strange faculty about him, witnessed very 
often, of changing a carnivorous person into a vege- 
tarian ; a mere glance from him seemed enough to 
destroy the desire for animal food. He had also the 
wonderful faculty of reading other men’s minds. In 
the year 1855, he left Madras for Chidambaram, and 
thence proceeded to Vadulur and Karingooli, where 
he remained a number of years. Many a time, during 
his stay there, he used to leave his followers, disappear- 
ing, to go no one knew whither, and remaining absent 
for more or less prolonged periods of time. In personal 
appearance, Ramalingam was a moderately tall, spare 
man — so spare, indeed, as to virtually appear a skele- 
ton — yet withal a strong man, erect in stature, and 
walking very rapidly ; with a face of a clear brown 
complexion, a straight, thin nose, very large fiery eyes, 
and with a look of constant sorrow on his face. Toward 
the end he let his hair grow long ; and, what is rather 
unusual with Yogis, he wore shoes. His garments 
consisted but of two pieces of white cloth. His habits 
were excessively abstemious. He was known to hardly 
ever take any rest. A strict vegetarian, he ate but 
once in two or three days, and was then satisfied with 
a few mouthfuls of rice. But when fasting for a pe- 


286 HINTS ON ESOTERIC THEOSOPHY. 

riod of two or three months at a time, he literally ate 
nothing, living merely on warm water with a little 
sugar dissolved in it. 

As he preached against caste, he was not very 
popular ; but still people of all castes gathered in large 
numbers around him. They came not so much for his 
teachings, as in the hope of witnessing and learning 
phenomena, or ‘miracles,’ with the power of producing 
which he was generally credited ; though he himself 
discredited the idea of anything supernatural, asserting 
constantly that liis was a religion based on pure science. 
Among many other things he preached that: — 

“ (1.) Though the Hindu people listened not to him, 
nor gave ear to his counsels, yet the esoteric meaning 
of the Vedas and other sacred books of the East would 
be revealed by the custodians of the secret — the Ma- 
hatmas — to foreigners, who would receive it with joy. 

“ (2.) That the fatal influence of the Kalipurusha 
Cycle, which now rules the world, will be neutralized 
in about ten years. 

“ (3.) That the use of animal food would be gradu- 
ally relinquished. 

“ (4.) That the distinction between races and castes 
would eventually cease, and the principles of Universal 
Brotherhood be eventually 'accepted, and a Universal 
Brotherhood be established in India. 

“(5.) That what men call “God” is, in fact, the 
principle of Universal Love — which produces and sus- 
tains perfect Harmony and Equilibrium throughout all 
nature. 


HINTS ON ESOTERIC THEOSOPHY. 287 

‘‘ (6.) That men, once they have ascertained the 
divine power latent in them, would acquire such won- 
derful powers as to be able to change the ordinary op- 
erations of the law of gravity, &c., &c. 

In the year 1867, he founded a Society, under the 
name of ‘Sumarasa Veda Sanmarga Sungham,’ which 
means a society based on the principle of Universal 
Brotherhood, and for the propagation of the true Vedic 
doctrine. I need hardly remark that these principles 
are identically those of the Theosopliical Society. Our 
Society was in existence but for five or six years, dur- 
ing which time a very large number of poor and infirm 
persons were fed at the expense of its members. 

“ When he had attained his 54th year (1873), he 
began to prepare his disciples for his departure from 
the world. He announced his intention of going into 
Samadhi. During the first half of 1873 he preached 
most forcibly his views upon Human Brotherhood ; 
but during the last quarter of the year he gave up lec- 
turing entirely and maintained an almost unbroken 
silence. He resumed speech in the last days of Janu- 
ary, 1874, and reiterated his prophecies — hereinafter 
narrated. On the 30th of that month, at Metucuppam, 
we saw our master for the last time. Selecting a small 
building, he entered its solitary room after taking an 
affectionate farewell of his CJielas^ stretched himself on 
the carpet, and then, by his orders, the door was 
locked and the only opening walled up. But when, a 
year later, the place was opened and examined, there 
was nothing to be seen but a vacant room. He left 
with us a promise to re-appear some day, but would 


288 


HINTS ON ESOTERIC THEOSOPHY, 


give us no intimation as to the time, place or circum- 
stances. Until then, however, he said that he would 
be working not in India alone, but also in Europe and 
America and all other countries, to influence the minds 
of the right men to assist in preparing for the regenera- 
tion of tlie world. 

“ Such, in short, is the history of this great man. 
The facts I have referred to above are within the knowl- 
edge of thousands of people. His whole occupation 
was the preaching of the sublime moral doctrines con- 
tained in the Hindu Shastras, and the instilling into 
the masses of the principles of Universal Brotherhood, 
benevolence and charity. But to his great disappoint- 
ment he found among his large congregations but few 
who could appreciate his lofty ethics. During the 
latter part of his visible earthly career, he often ex- 
pressed his bitter sorrow for this sad state of things, and 
repeatedly exclaimed — 

‘‘ ‘You are not fit to become members of this Society 
of Universal Brotherhood. The real members of that 
Brotherhood are living far away,^ towards the north of 
India. You do not listen to me. You do not follow 
the principles of my teachings. You seem to be deter- 
mined not to be convinced by me. Yet the time is 
NOT fah off when persons from Russia, America 
(these two countries were always named), and other 
foreign lands, will come to India and preach to 
YOU this same doctrine of Universal Brother- 
hood. Then only will you know and appreciate the 
grand truths that I am now vainly trying to make you 
accept. You will soon find that the Brothers who 
live in the far North will work a great many 


HINTS ON ESOTEBIC THEOSOPHY. 289 

wonders in India, and thus confer incalculable benefits 
upon this our country/ 

‘‘ This prophecy has, in my opinion, just been literally 
fulfilled. The fact that the Mahatmas in the North 
exist, is no new idea to us, Hindus; and the strange 
fact that the advent of Madame Blavatsky and Colonel 
Olcott from Russia and America was foretold several 
years before they came to India, is an incontrovertible 
proof that my Guru was in communication with those 
Mahatmas under whose directions the Theosophical 
Society was subsequently founded.” 

Tholuvore Velayudham Mudeliar, F.T.S. 

Witnesses : 

Munjacuppum Singaravelu Mudeliar, 

President of the Krishna Theo. Socy. 

COMBACONAM ArAVAMUDU AyANGAR, 

Fellow of the Nellore Theosophical Society. 

“ The official position of Vellayu Pandit as one of 
the Pandits of the Presidency College is an ample 
guarantee of his respectability and trustworthiness.” 

G. Muttuswamy Chetty, 
Judge of the Small Cause Courts Madras.^ 
Vice-President of the Madras Theo. Socy. 

On this Madame H. P. Blavatsky remarks : ‘‘ This 
is one of those cases of previous foretelling of a coming 
event, which is least of all open to suspicion of bad 
faith. The honorable character of the witness, the wide 
19 


290 HINTS ON ESOTERIC THEOSOPHY. 

publicity of his Guru’s announcements, and the impos- 
sibility that he could have got from public rumor, or 
the journals of the day, any intimation that the Theo- 
sophical Society would be formed and would operate in 
India — all these conspire to support the inference that 
Ramalingam Yogi was verily in the counsels of those 
who ordered us to found the Society. In March, 1873, 
we were directed to proceed from Russia to Paris. In 
June we were told to proceed to the United States, 
where we arrived July 6th. This was the very time 
when Ramalingam was most forcibly prefiguring the 
events which should happen. In October, 1874, we 
received an intimation to go to Chittenden, Vermont, 
where, at the famous homestead of the Eddy family. 
Colonel Olcott was engaged in making his investiga- 
tions — now so celebrated in the annals of Spiritualism, 
— of the so-called ‘‘ materialization of spirits.” Novem- 
ber, 1875, the Theosophical Society was founded, and 
it was not until 1878 that the correspondence begun 
with friends in India, which resulted in the transfer of 
the Society’s Head-Quarters to Bombay in February, 
1879.” 

These facts speak for themselves. — H, X* 


EPITOME OF THEOSOPHICAL TEACHINGS. 


Theosophy, the Wisdom-Religion, has existed from 
immemorial time. It offers us a theory of nature and 
of life which is founded upon knowledge acquired by 
the Sages of the past, more especially those of the East ; 
and its higher students claim that this knowledge is 
not imagined or inferred, but that it is a knowledge of 
facts seen and known by those who are willing to com- 
ply with the conditions requisite for seeing and know- 
ing. 

Theosophy, meaning knowledge of or about God,* 
and the term “ God ” being universally accepted as in- 
cluding the whole of both the known and the unknown, 
it follows that ‘‘Theosophy” must imply wisdom re- 
specting the absolute ; and, since the absolute is without 
beginning and eternal, this wisdom must have existed 
always. Hence Theosophy is sometimes called the 
Wisdom-Religion, because from immemorial time it has 
had knowledge of all the laws governing the spiritual, 
the moral, and the material. 

The theory of nature and of life which it offers is not 
one that was at first speculatively laid down and then 
proved by adjusting facts or conclusions to fit it ; but 

* Not in the sense of a personal anthropomorphic God, but in that 
of divine “ godly ” wisdom. 


292 EPITOME OF THEOSOPHICAL TEACHINGS. 

is an explanation of existence, cosmic and individual, 
derived from knowledge reached by those who have 
acquired the power to see behind the curtain that 
hides the operations of nature from the ordinary mind. 
Such Beings are called Sages, using the term in its 
highest sense. Of late they have been called Mahat- 
mas and Adepts. In ancient times they were known 
as the Risliees and Maharishis, the last being a word 
that means Great Rishees. 

It is not claimed that these exalted beings, or Sages, 
have existed only in the East. They are known to 
have lived in all parts of the globe, in obedience to the 
cyclic laws referred to below. But as far as concerns 
the present development of the human race on this 
planet, they now are to be found in the East, although 
the fact may be that some of them had, in remote times, 
retreated from even the American shores. 

There being of necessity various grades among the 
students of this wisdom-religion, it stands to reason 
that those belonging to the lower degrees are able to 
give out only so much of the knowledge as is the 
^ appanage of the grade they have reached, and depend, 
to some extent, for further information upon students 
who are higher yet. It is these higher students for 
whom the claim is asserted that their knowledge is not 
mere inference, but that it concerns realities seen and 
known by them. While some of them are connected 
with the Theosophical Society, they are yet above it. 
The power to see and absolutely know such laws is 
surrounded by natural inherent regulations which must 
be complied with as conditions precedent ; and it is, 
therefore, not possible to respond to the demand of the 
worldly man for an immediate statement of this wisdom, 


EPITOME OF THEOSOPHICAL TEACHINGS, 29o 

insomuch as lie could not comprehend it until those 
conditions are fulfilled. As this knowledge deals with 
laws and states of matter, and of consciousness un- 
dreamed of by the “practical” western world, it can 
only be grasped, piece by piece, as the student pushes 
forward the demolition of his preconceived notions, that 
are due either to inadequate or to erroneous theories. 
It is claimed by these higher students that, in the 
Occident especially, a false method of reasoning has for 
many centuries prevailed, resulting in a universal habit 
of mind which causes men to look upon many effects as 
causes, and to regard that which is real as the unreal, 
putting meanwhile the unreal in the place of the real. 
As a minor example, the phenomena of mesmerism and 
clairvoyance, have, until lately, been denied by western 
science, yet there have always been numerous persons 
who know for themselves, by incontrovertible intro- 
spective evidence, the truth of these phenomena, and, 
in some instances, understand their cause and rationale. 

The following are some of the fundamental proposi- 
tions of, Theosophy : — 

The spirit in man is the only ^^eal and permanent 
part of his being; the rest of his nature being variously 
compounded. And since decay is incident to all com- 
posite things, everything in man but his spirit is im- 
permanent. 

Further, the universe being one thing and not di- 
verse, and everything within it being connected with 
the whole and with every other thing therein, of which 
upon the upper plane (below referred to) there is a 
perfect knowledge, no act or thought occurs without 
each portion of the great whole perceiving and noting 


294 EPITOME OF THEOSOPHICAL TEACHINGS. 

it. Hence all are inseparably bound together by the 
tie of Brotherhood. 

This first fundamental proposition of Theosophy 
postulates that the universe is not an aggregation of 
diverse unities but that it is one whole. This whole is 
what is denominated “ Deity ” by Western Philosophers, 
and ‘‘Para-Brahm ” by the Hindu Vedantins. It may 
be called the Unmanifested, containing within itself 
the potency of every form of manifestation, together 
with the laws governing those manifestations. Further, 
it is taught that there is no creation of worlds in the 
theological sense ; but that their appearance is due 
strictly to evolution. When the time comes for the 
Unmanifested to manifest as an objective Universe, 
which it does periodically, it emanates a Power or 
The First Cause,” so called because it itself is the 
rootless root of that Cause, and called in the East the 
‘^Causeless Cause.” The First Cause, we may call 
Brahma, or Ormazd, or Osiris, or by any name we 
please. The projection into time of the influence or 
so-called ‘‘breath of Brahma” causes all the worlds and 
the beings upon them to gradually appear. They 
remain in manifestation just as long as that influence 
continues to proceed forth in evolution. After long 
8Bons the outbreathing, evolutionary influence slackens, 
and the universe begins to go into obscuration, or pra- 
laya, until, the “ breath ” being fully indrawn, no objects 
remain, because nothing is but Brahma. Care must be 
taken by the student to make a distinction between 
Brahma (the impersonal Parabrahma) and Brahmfi» the 
manifested Logos. A discussion of the means used by 
this power in acting would be out of place in this 
Epitome, but of those means Theosophy also treats. 


EPITOME OF TIIEOSOPHICAL TEACHINGS, 295 

This breathing forth is known as a Manvantara, or 
the Manifestation of the world between two Manus 
(from Manu, and Antara ‘‘between,”) and the comple- 
tion of the inspiration brings with it Pralaya, or de- 
struction. It is from these truths that the erroneous 
doctrines of “ creation ” and the “last judgment ” have 
sprung. Such Manvantaras and Pralayas have eter- 
nally occurred, and will continue to take place periodi- 
cally, and forever. 

For the purpose of a manvantara two so-called eternal 
principles are postulated, that is, Purusha and Prakriti 
(or spirit and matter), because both are ever present 
and conjoined in each manifestation. Those terms are 
used here because no equivalent for them exists in 
English. Purusha is called “ spirit,” and Prakriti 
“ matter,” but this Purusha is not the unmanifested, 
nor is Prakriti matter as known to science ; the Aiyan 
Sages therefore declare that there is a higher spirit 
still, called Purushottama. The reason for this is that at 
the night of Brahma, or the so-called indrawing of his 
breath, both Purusha and Prakriti are absorbed in tlie 
Unmanifested ; a conception which is the same as the 
idea underlying the Biblical expression — “remaining 
in the bosom of the Father.” 

This brings us to the doctrine of Universal Evolution 
as expounded by the Sages of the Wisdom-Religion. 

The Spirit, or Purusha, they say, proceeds from 
Brahma through the various forms of matter evolved 
at tlie same time, beginning in the world of the spirit- 
ual from the highest and in the material world from 
the lowest form. This lowest form is one unknown as 
yet to modern science. Thus, therefore, the mineral, 
vegetable, and animal forms each imprison a spark of 


296 EPITOME OF THEOSOPHICAL TEACHINGS. 


* 

the Divine, a portion of the indivisible Purusha. These 
sparks struggle to return to the Father,” or, in other 
words, to secure self-consciousness, and at last come 
into the highest form, on Earth, that of man, where 
alone self-consciousness is possible to them. The 
period, calculated in human time, during which this 
evolution goes on, embraces millions of ages. Each 
spark of divinity has, therefore, millions of ages in 
which to accomplish its mission — that of obtaining 
complete self-consciousness while in the form of man. 
But by this is not meant that the mere act of coming 
into human forms of itself confers self-consciousness 
upon this divine spark. That great work may be ac- 
complished during the Manvantara in which a Divine 
spark reaches the human form, or it may not ; all de- 
pends upon the individual’s own will and efforts. Each 
particular spirit thus goes through the Manwantara, or 
enters into manifestation, for its own enrichment and 
for that of the Whole. Mahatmas and Rishees are 
thus gradually evolved during a Manwantara, and be- 
come, after its expiration, planetary spirits, who guide 
the evolutions of other future planets. The planetary 
spirits of our globe are those who in previous Man- 
wantaras — or days of Brahma — made the efforts, and 
became, in the course of that long period, Mahatmas. 

Each Manwantara is for the same end and purpose, 
so that the Mahatmas who have now attained those 
heights, or those who may become such in the succeed- 
ing years of the present Manwantara, will probably be 
the planetary spirits of the next Manwantara for this 
or other planets. This system is thus seen to be based 
upon the identity of Spiritual Being, and, under the 
name of ‘‘Universal Brotherhood,” constitutes the 


EPITOME OF THEOSOPHICAL TEACHINGS. 297 


basic idea of the Theosophical Society, whose object is 
the realization of that Brotherhood among men. 

The Sages say that this Purusha is the basis of all 
manifested objects. Without it nothing could exist or 
cohere. It interpenetrates everything everywhere. 
It is the reality of which, or upon which, those things 
called real by us are mere images. As Purusha 
reaches to and embraces all beings, they are all con- 
nected together ; and in or on the plane where that 
Purusha is, there is a perfect consciousness of every 
act, thought, object, and circumstance, whether sup- 
posed to occur there, or on this plane, or on any other. 
For below the spirit and above the intellect is a plane 
of consciousness in which experiences are noted, com- 
monly called man’s “ spiritual nature ; ” this is fre- 
quently said to be as susceptible of culture as his body 
or his intellect. 

This upper plane is the real register of all sensations 
and experiences, although there are other registering 
planes. It is sometimes called the “subconscious 
mind.” Theosophy, however, holds that it is a misuse 
of terms to say that the spiritual nature can be culti- 
vated. The real object to be kept in view is to so 
open up or make porous the lower nature that the 
spiritual nature may shine through it and become the 
guide and ruler. It is only “ cultivated” in the sense 
of having a vehicle prepared for its use, into which it 
may descend. In other words, it is held that the real 
man, who is the liigher self — being the spark of the 
Divine before alluded to — overshadows the visible be- 
ing, which has the possibility of becoming united to 
that spark. Thus it is said that the higher Spirit is not 
in the man, but above him. It is always peaceful, un- 


298 EPITOME OF THEOSOPHICAL TEACHINGS. 

concerned, blissful, and full of absolute knowledge. It 
continually partakes of the Divine state, being con- 
tinually tha\; state itself, ‘‘ conjoined with the Gods, it 
feeds upon Ambrosia.” The object of a student is to 
let the light of that spirit shine through the lower 
coverings. 

This ‘‘spiritual culture” is only attainable as the 
grosser interests, passions, and demands of the flesh are 
subordinated to the interests, aspirations, and needs of 
the higher nature ; and this is a matter of both system 
and established law. 

This spirit can only become the ruler when the firm 
intellectual acknowledgment or admission is first made 
that IT alone is. And, as stated above, it being not 
only the person concerned but also the whole, all selfish- 
ness must be eliminated from the lower nature before 
its divine state can be reached. So long as the smallest 
personal or selfish desire — even for spiritual attainment 
for our own sake — remains, so long is the end desired 
put off. Hence the above term “demands of the flesh” 
really covers also demands that are not of the flesh, and 
its proper rendering would be “desires of the personal 
nature, including those of the individual soul.” 

When systematically trained in accordance with the 
aforesaid system and law, men attain to clear insight 
into the immaterial, spiritual world, and their interior 
faculties apprehend truth as immediately and readily 
as physical faculties grasp the things of sense, or mental 
faculties those of reason. Or, in the words used by 
some of them, “ They are able to look directly upon 
ideas ” ; and hence their testimony to such truth is as 
trustworthy as is that of scientists or philosophers to 
truth in their respective fields. 


EPITOME OF THEOSOPHICAL TEACHINGS. 299 

In the course of this spiritual training such men ac- 
quire perception of, and control over, various forces in 
Nature unknown to other men, and thus are able to 
perform works usually called ‘‘ miraculous,” though 
really but the result of larger knowledge of natural law. 
What these powers are may be found in Patanjali’s 
“ Yoga Philosophy.” 

Their testimony as to super-sensuous truth, verified 
by their possession of such powers, challenges candid 
examination from every religious mind. 

Turning now to the system expounded by these sages 
we find, in the first place, an account of cosmogony, 
the past and future of this earth and other planets, the 
evolution of life through elemental, mineral, vegetable, 
animal, and human forms, as they are called. 

The succession of waves of manifestation or evolution 
is endless. The grand period, including within it all 
the minor evolutions, consists of 311,040,000,000,090 
human years. The process of evolution under one 
single influence — or Manu — comprises 71 great Yugas 
or 306,720,000 human years; and the lesser Yugas, with 
which man is concerned, are four in number, with 
4,320,000 human years. These are the Satya-yug (or 
age of truth), the Tretya-yug, the Dvapara-yug, and 
our present Kali-yug (or age of darkness), which began 
five thousands of years back. The word darkness ” 
here refers to spiritual and not material darkness. In 
this age, however, all causes bring about their effects 
much more rapidly than in any other age, a fact due 
to 'the intensified momentum of ‘‘evil,” as the course of 
its cycle is about rounding towards that of a new cycle 
of truth. Thus a sincere lover of the race can accom- 
plish more in three incarnations during Kali-Yuga, 


300 EPITOME OF THEOSOPHICAL TEACHINGS. 

than he could in a much greater number in any other 
age. The darkness of this age is not absolute, but is 
greater than that of other ages ; its main tendency 
being towards materiality, while having some mitigation 
in occasional ethical or scientific advance conducive to 
the well-being of the race, by the removal of immediate 
causes of crime or disease. 

Our earth is one of a chain of seven planets, it alone 
being on the visible plane, while the six others are on 
different planes, and therefore invisible. [The other 
planets of our solar system belong each to a chain of 
seven.] And the life-wave passes from the higher to 
the lower in the chain until it reaches our earth, and 
then ascends and passes to the three others on the 
opposite arc, and thus seven times. The evolution of 
forms is co-incident with this progress, the tide of life 
bearing with it the mineral and vegetable forms, until 
each globe in turn is ready to receive the human life 
wave. Of these globes our earth is the fourth. 

Humanity passes from globe to globe in a series of 
Rounds, first circling about each globe, and re-incarnat- 
ing upon it a fixed number of times. Concerning the 
human evolution on the concealed planets or globes 
little is permitted to be said. We have to concern 
ourselves with our Earth alone. The latter, when the 
wave of humanity has reached it for the last time (in 
this, our Fourth Round), began to evolute man, sub- 
dividing him into races. Each of .these races when it 
has, through evolution, reached the period known as 
“the moment of choice ” and decided its future destiny 
as an individual race, begins to disappear. The races 
are separated, moreover, from each other by catas- 
trophes of nature, such as the subsidence of continents 


EPITOME OF THEOSOPHICAL TEACHINQS, 301 


and great natural convulsions. Coincidently with the 
development of races the development of specialized 
senses takes place ; thus our fifth race has so far de- 
veloped five senses. 

The sages further tell us that the affairs of this world 
and its people are subject to cyclic laws, and during any 
one cycle the rate or quality of progress appertaining 
to a different cycle is not possible. These cyclic laws 
operate in each age. As the ages grow darker the 
same laws prevail, only the cycles are shorter ; that is, 
they are the same length in the absolute sense, but go 
over the given limit in a shorter period of time. These 
laws impose restrictions on the progress of the race. 
In a cycle where all is descending, the adepts must 
wait until the right time comes before they can aid the 
race to ascend. They cannot, and must not, interfere 
with Karmic law. Therefore they begin to work ac- 
tively again in the spiritual sense, when the cycle is 
known by them to be approaching its turning point. 

At the same time these cycles have no hard lines or 
points of departure or inception, inasmuch as one may 
be ending or drawing to a close for some time after 
another has already begun. They thus overlap and 
shade into one another, as day does into night ; and it 
is only when the one has completely ended and the 
other has really begun by bringing out its blossoms, 
that we can say we are in a new cycle. It may be 
illustrated by comparing two adjacent cycles to two 
interlaced circles, where the circumference of one 
touches the centre of the other, so that the moment 
where one ended and the other began would be at the 
point where the circumferences intersected each other. 
Or by imagining a man as representing, in the act of 


302 EPITOME OF THEOSOPHICAL TEACHINGS. 

walking, the progress of the cycles; his rate of ad- 
vancement can only be obtained by taking the distance 
covered by his paces, the points at the middle of each 
pace, between the feet, being the beginning of cycles 
and their ending. 

The cyclic progress is assisted, or the deterioration 
further permitted, in this way ; at a time when the 
cycle is ascending, developed and progressed Beings, 
known in Sanscrit by the term Grnanis^ descend to this 
earth from other spheres where the cycle is going down, 
in order that they may also help the spiritual progress 
of this globe. In like manner they leave this sphere 
when our cycle approaches darkness. These Gnanis 
must not, however, be confounded with the Mahatmas 
and Adepts mentioned above. The right aim of true 
theosophists should tlierefore be so to live that their 
influence may be conducive for the dispelling of dark- 
ness to the end that such Gnanis may turn again 
towards this sphere. 

Theosophy also teaches the existence of a univer- 
sally diffused and highly ethereal medium, which has 
been called the ‘‘ Astral Light ’’ and Akasa.” It is 
the repository of all past, present, and future events, 
and in it are recorded the effects of spiritual causes, 
and of all acts and thoughts from the direction of either 
spirit or matter. It may be called the Book of the 
Recording Angel. 

Akasa, however, is a misnomer when it is confused 
with Ether or the Astral light of the Kabalists. Akasa 
is the noumenon of the phenomenal Ether or Astral 
light proper, for Akasa is infinite, impartite, intangible, 
its only production being Sound.* 

* Akasa in the mysticism of the esoteric philosophy is properly 


EPITOME OF THEOSOPHICAL TEACHINGS. 303 

And this Astral light is material and not spirit. It 
is, in fact, the lower principle of that cosmic body of 
which Akasa is the highest. It has the power of re- 
taining all images. This includes a statement that 
each thought as well as word and act makes an image 
there. These images may be said to have two lives. 
1st. Their own as an image. 2d. The impress left 
by them in the matrix of the Astral light. In the 
upper realm of this light there is no such thing as 
space or time in the human sense. All future events 
are the thoughts and acts of men ; these are producers 
in advance of the picture of the event which is to 
occur. Ordinary men continually, recklessly, and 
wickedly, are making these events sure to come to pass, 
but the Sages, Mahatmas, and the Adepts of the good 
law, make only such pictures as are in accordance with 
Divine law, because they control the production of 
their thought. In the Astral light are all the differ- 
entiated sounds as well. The elementals are energic 
centres in it. The shades of departed human beings 
and animals are also there. Hence, any seer or en- 
tranced person can see in it all that anyone had done 
or said, as well as that which had happened to any one 
with whom he is connected. Hence, also, the identity 
of deceased persons — who are supposed to report spe- 
cially out of this plane— is not to be concluded from 
the giving of forgotten or unknown words, facts or 
ideas. Out of this plane of matter can be taken the 
pictures of all who have ever lived, and then reflected 
on a suitable magneto-electrical surface, so as to seem 

speaking the female “ Holy Ghost ; “Sound ” or speech being the 
logos, the manifested verbum of the unmanifested Mother. See 
Sankhyasara Preface, p. 33, et seq. 


304 EPITOME OF THEOSOPHICAL TEACmUGS, 

like the apparition of the deceased, producing all the 
sensations of weight, hardness, and extension. 

Through the means of the Astral Light and the help 
of Elementals, the various material elements may be 
drawn down and precipitated from the atmosphere 
upon either a plane surface or in the form of a solid 
object ; this precipitation may be made permanent, or 
it may be of such a light cohesive power as to soon 
fade away. But the help of the elementals can only 
be obtained by a strong will added to a complete 
knowledge of the laws which govern the being of the 
elementals. It is useless to give further details on this 
point ; first, because the untrained student cannot un- 
derstand ; and second, the complete explanation is not 
permitted, were it even possible in this space. 

The world of the elementals is an important factor 
in our world and in the course of the student. Each 
thought as it is evolved by us coalesces instantly with 
an Elemental, and is then beyond our power. 

It can easily be seen that this process is going on 
every instant. Therefore each thought exists as an 
entity. Its length of life depends on two things : (a) 
The original force of the person’s will and thought ; 
(b) The power of the Elemental which coalesced with 
it, the latter being determined by the class to which 
the elemental belongs. This is the case with good 
and bad thoughts alike, and as the will beneath the 
generality of wicked thoughts is usually powerful, we 
can see that the result is very important, because the 
elemental has no conscience and obtains its constitu- 
tion and direction from the thought it may from time 
to time carry. 

Each human being has his own elementals that par- 


EPITOME OF TIIEOSOPHICAL TEACHimS. 305 

take of his nature and his thoughts. If you fix your 
thoughts upon a person in anger, or in critical, un- 
charitable judgment, you attract to yourself a number 
of those elementals that belong to, generate, and are 
generated by tliis particular fault or failing, and they 
precipitate themselves upon you. Hence, through the 
injustice of your merely human condemnation, which 
cannot know the source and causes of the action of an- 
other, you at once become a sharer of his fault or fail- 
ing by your own act, and the spirit expelled returns 

with seven devils worse than himself.” This is the 
origin of tlie popular saying that “ curses, like chick- 
ens, come home to roost,” and has its root in the laws 
governing magnetic affinity. 

In the Kali-Yuga we are hypnotized by the effect of 
the immense body of images in the Astral Light, com- 
pounded of all the deeds, thoughts, and actions of our 
ancestors, whose lives tended in a material direction. 
These images influence the inner man — who is conscious 
of them — by suggestion. In a brighter age the influence 
of such images would be towards Truth. The effect of 
the Astral Light, as thus moulded and painted by us, 
will remain so long as we continue to place those images 
there, and it thus becomes our judge and our execu- 
tioner. Every universal law thus contains within itself 
the means for its own accomplishment and the punish- 
ment for its violation, and requires no further authority 
to postulate it or to carry out its decrees. 

The Astral Light by its inherent action both evolves 
and destroys forms. It is the universal register. Its 
chief office is that of a vehicle for the operation of the 
laws of Karma, or the progress of the principle of life, 
and it is thus in a deep spiritual sense a medium or 

20 


306 EPITOME OF THEOSOPHICAL TEACHINGS. 

mediator ” between man and his Deity — his higlier 
spirit. 

Theosophy also tells of the origin, history, develop- 
ment, and destiny of mankind. 

Upon the subject of Man it teaches : — 

1. That each spirit is a manifestation of the One 
Spirit, and thus a part of all. It passes through a 
series of experiences in incarnation, and is destined to 
ultimate reunion with the Divine. 

2. That this incarnation is not single but repeated, 
each individuality becoming re-embodied during numer- 
ous existences in successive races and planets of our 
chain, and accumulating the experiences of each incar- 
nation towards its perfection. 

3. That between adjacent incarnations, after grosser 
elements are first purged away, comes a period of com- 
parative rest and refreshment, called Devachan, the 
soul being therein prepared for its next advent* into 
material life ; that there is a state called Avitchi where 
annihilation is completed ; and hell also, which is this 
earth-life. 

The constitution of man is subdivided in a septenary 
manner, the three main divisions being those of body, 
soul and spirit. These divisions and their relative 
development govern his subjective condition after 
death. The real classification cannot be understood, 
and must for a time remain esoteric, because for its 
understanding certain senses not usually developed are 
required. 

In Mr. Sennett’s JEsoteric Buddhism the septenary 
division is given as follows : 

1. The Body Rupa. 

2. Vitality Prana or Jiva, 


EPITOME OF TIIEOSOPHICAL TEACHINGS, 307 


3. Astral Body Linga Sharira, 

4. Animal Soul . . o . . . Kama Rupa, 

5. Human Soul Manas, 

6. Spiritual Soul Buddhi, 

7. Spirit Atma, 

While as a working scheme, this is correct, it was 
error to call these different parts by the name ‘‘ prin- 
ciples.” The better way is to call each one, except 
Spirit ‘‘a vehicle,” and then we will have six vehicles 
for Atma to work through. 

If the present sevenfold division, as given by him and 
other writers, is adhered to strictly and without any 
conditional statement, it will give rise to controversy 
or error. For instance, Spirit is not a seventh prin- 
ciple. It is the synthesis of the whole, and is equally 
present in the other six. The present various divisions 
can only be used as a general working hypothesis, to 
be developed and corrected as students advance and 
themselves develop from within. 

The state of spiritual but comparative rest known as 
Devachan is not an eternal one, and so is not the same 
as the eternal heaven of Christianity : we return from 
it to earth-life when ‘‘ the reward is complete.” Nor 
does ‘‘hell” correspond to the state known to theo- 
sophical writers as Avitchi. Avitchi is the same as the 
“second death,” as it is in fact annihilation that only 
comes to the “ black Magician ” or spiritually wicked, as 
will be seen further on. 

The nature of each incarnation depends upon the 
balance as struck of the merit and demerit of the pre- 
vious life or lives — upon the way in which the man has 
lived and thought ; and this law is inflexible and wholly 
just. 


808 EPITOME OF THEOSOPHICAL TEACHINGS. 

“ Karma a term signifying two things, the law of 
ethical causation (Whatsoever a man soweth, that shall 
he also reap) ; and the balance or excess of merit or 
demerit in any individual, determines also the main 
experiences of joy and sorrow in each incarnation, so 
that what we call “ luck ” is in reality “ desert ” — desert 
acquired in past existence. 

Karma is not all exhausted in a single life, nor is a 
person necessarily in this life experiencing the effect of 
all his previous Karma ; for some may be held back by 
various causes. The principal cause is the failure of 
the Ego to acquire a body which will furnish the instru- 
ment or apparatus in and by which the meditation or 
thoughts of previous lives can have their effect and be 
ripened. Hence it is held that there is a mysterious 
power in the man’s thoughts during a life sure to bring 
about its results in either an immediately succeeding 
life or in one many lives distant ; that is, in wliatever 
life the Ego obtains a body capable of being the focus, 
apparatus, or instrument for the ripening of past 
Karma. There is also a swaying or diverging power 
in Karma in its effect upon the soul, for a certain 
course of life — or thought — will influence the soul in 
that direction for sometimes three lives, before the 
beneficial, or bad, effect of any other soi*t of Karma 
must be felt. Nor does it follow that every minute 
portion of Karma must be felt in the same detail as when 
produced, for several sorts of Karma may come to a 
head together at one point in the life, and, by their 
combined effect, produce a result which, while, as a 
whole, accurately representing all the elements in it, 
still is a different Karma from each single component 
part. This may be known as the nullification of the 


EPITOME OF TIIEOSOPIIICAL TEACHINGS. 309 

postulated effect of the classes of Karma involved. 

The process of evolution up to re-union with the 
Divine is and includes successive elevations from rank 
to rank of power and usefulness. The most exalted be- 
ings still in the flesh are known as Sages, Rishees, 
Brothers, Masters. Their great function being the 
preservation at all times, and when cyclic laws per- 
mit, the extension, of spiritual knowledge and influ- 
ence. 

When union with the Divine is effected, all the 
events and experiences of each incarnation are known. 

As to the process of spiritual development, The- 
osophy teaches : — 

1. That the essence of the process lies in the secur- 
ing of supremacy, to the highest, the spiritual, element 
of man’s nature. 

2. That this is attained along four lines, among 
others, — 

(а) The entire eradication of selfishness in all forms, 
and the cultivation of broad generous sympathy in, and 
effort for the good of others. 

(б) The absolute cultivation of the inner, spiritual 
man by meditation, by reaching to and communion 
with the Divine, and by exercise of the kind described 
by Patanjali, f.e., incessant striving to an ideal end. 

(c?) The control of fleshly appetites and desires, all 
lower, material interests being deliberately subordi- 
nated to the behests of the spirit. 

(d') The careful performance of every duty belong- 
ing to one’s station in life, without desire for reward, 
leaving results to Divine law. 

3. That while the above is incumbent on and prac- 


310 EPITOME OF THEOSOPHICAL TEACHINGS. 

ticable by all religiously disposed men, a yet higher 
plane of spiritual attainment is conditioned upon a 
specific <3ourse of training, physical, intellectual, and 
spiritual, by which the internal faculties are first 
aroused and then developed. 

4. That an extension of this process is reached in 
Adeptship, Mahatmaship, or the states of Rishees, Sages, 
and Dyhan Cliohans, which are all exalted stages, at- 
tained by laborious self-discipline and hardship, pro- 
tracted through possibly many incarnations, and with 
many degrees of initiation and preferment, beyond 
which are yet other stages ever approaching the 
Divine. 

As to the rationale of spiritual development it as- 
serts : — 

1. That the process takes place entirely within the 
individual himself, the motive, the effort, and the re- 
sult proceeding from his own inner nature, along the 
lines of self-evolution. 

2. That, however personal and interior, this pro- 
cess is not unaided, being possible, in fact, only through 
close communion with the supreme source of all 
strength and that that source is the ‘‘ atma” or higher 
self of the individual. 

As to the degree of advancement in incarnations it 
holds : 

1. That even a mere intellectual acquaintance with 
Theosophic truth has great value in fitting the indi- 
vidual for a step upwards in his next earth-life, as it 
gives an impulse in that direction. 

2. That still more is gained by a career of duty, 
piety, and beneficence. 

3. That a still greater advance is attained by the at- 


EPITOME OF THEOSOPIIICAL TEACHINGS, 311 

tentive and devoted use of the means to spiritual cul- 
ture heretofore stated. 

4. That every race and individual of it reaches in 
evolution a period known as ‘‘ the moment of choice,” 
when they decide for themselves their future destiny 
by a deliberate and conscious choice between eternal 
life and death, and that this right of choice is the 
peculiar appanage of the free soul. It cannot be exer- 
cised until the man has realized the soul within him, 
and until that soul has attained some measure of self- 
consciousness in the body. The moment of choice is 
not a fixed period of time ; it is made up of all mo- 
ments. It cannot come unless all the previous lives 
have led up to it. For the race as a whole it has not 
yet come. Any individual can hasten the advent of 
this period for himself under the previously stated law 
of the ripening of Karma. Should he then fail to 
choose right he is not wholly condemned, for the econ- 
omy of nature provides that he shall again and again 
have the opportunity of choice when the moment ar- 
rives for the whole race. After this period the race, 
having blossomed, tends towards its dissolution. A 
few individuals of it will have outstripped its progress 
and attained Adeptship or Mahatmaship. The main 
body, who have chosen aright, but who have not at- 
tained salvation, pass into the subjective condition, 
there to await the influx of the human life wave into 
the next globe, which they are the first souls to peo- 
ple ; but the deliberate choosers of evil, whose lives 
are passed in great spiritual wickedness (for evil done 
for the sheer love of evil per sg), sever the connection 
with the Divine Spirit, or the monad, which forever 
abandons the human Ego. Such Egos pass into the 


312 EPITOME OF THEOSOPHIGAL TEACHINGS. 

misery of the eighth sphere, as far as we understand, 
there to remain until the separation between what they 
had thus cultivated and the personal Ishwar or divine 
spark is complete. But this tenet has never been ex- 
plained to us by the Masters, who have always refused 
to answer and to explain it conclusively. At the next 
Manwantara that Divine Spark will probably begin 
again the long evolutionary journey, being cast into 
the stream of life at the source and passing upward 
again through all the lower forms. 

So long as the connection with the Divine Monad is 
not severed, this annihilation of personality cannot 
take place. Something of that personality will always 
remain attached to the immortal Ego. Even after such 
severance the human being may live on, a man among 
men — a soulless being. This disappointment, so to 
call it, of the Divine Spark by depriving it of its chosen 
vehicle constitutes the “ sin against the Holy Ghost,” 
which its very nature forbade it to pardon, because it 
cannot continue an association with vehicles which 
have become degraded and vitiated in the absolute 
sense, so that they no longer respond to cyclic or evolu- 
tionary impulses, but, weighted by their own nature, 
sink to the lowest depths of matter. The connection, 
once wholly broken, cannot in the nature of Being be 
resumed. But innumerable opportunities for return 
offer themselves throughout the dissolving process, 
which lasts thousands of year. 

There is also a fate that comes to even adepts of the 
Good Law which is somewhat similar to a loss of 
“ heaven ” after the enjoyment for incalculable periods 
of time. When the adept has reached a certain very 
high point in his evolution he may, by a mere wish, 


EPITOME OF THEOSOPHICAL TEACHINGS. 313 

become what the Hindus call, a “ Deva ” — or lesser 
god. If he does this, then, although he will enjoy the 
bliss and power of that state for a vast length of time, 
he will not at the next Pralaya partake of the con- 
scious life ‘^in the bosom of the Father,” but has to 
pass down into matter at the next new ‘‘creation,” 
performing certain functions that could not be now 
made clear, and has to come up again through the 
elemental world ; but this fate is not like that of the 
Black Magician who falls into Avitchi. And again 
between the two he can choose the middle state and 
become a Nirmanakaya — one who gives up the Bliss 
of Nirvana and remains in conscious existence outside 
of his body after its death: in order to help Humanity. 
This is the greatest sacrifice he can ma^^e for mankind. 
By advancement from one degree of interest and com- 
parative attainment to another as above stated, the 
student hastens the advent of the moment of choice, 
after which his rate of progress is greatly intensified. 

It may, be added that Theosophy is the only system 
of religion and philosophy which gives satisfactory 
explanation of such problems as these : — 

1. The object, use, and inhabitation of other planets 
than this earth, which planets serve to complete and to 
prolong the evolutionary course, and to fill the required 
measure of the universal experience of souls. 

2. The geological cataclysms of earth ; the frequent 
absence of intermediate types in its fauna ; the occur- 
rence of architectural and other relics of races now 
lost, and as to which ordinary science has nothing but 
vain conjecture; the nature of extinct civilizations and 
the causes of their extinction ; the persistence of sav- 


314 EPITOME OF THEOSOPHICAL TEACHINGS, 

ageiy and the unequal development of existing civiliza- 
tion ; the differences, physical and internal, between 
the various races of men ; the line of future develop- 
ment. 

3. The contrasts and unisons of the world’s faiths, 
and the common foundation underlying them all. 

4. The existence of evil, of suffering, and of sorrow, 
— a hopeless puzzle to the mere philanthropist or 
theologian. 

5. The inequalities in social condition and privilege ; 
the sharp contrasts between wealth and poverty, in- 
telligence and stupidity, culture and ignorance, virtue 
and vileness ; the appearance of men of genius in 
families destitute of it, as well as other facts in conflict 
with the law of heredity, the frequent cases of unfitness 
of environment around individuals, so sore as to embit- 
ter disposition, hamper aspiration, and paralyze en- 
deavor ; the violent antithesis between character and 
condition ; the occurrence of accident, misfortune, and 
untimely death ; — all of them problems solvable only 
by either the conventional theory of Divine caprice or 
the Theosophic doctrines of Karma and Re-incarnation. 

6. The possession by individuals of psycliic powers 
— clairvoyance, clairaiidience, etc., as well as the phe- 
nomena of psychometry and of thought-transference 
and the like. 

7. The true nature of genuine phenomena in spiritual- 
ism, and the proper antidote to superstition and to 
exaggerated expectation. 

8. The failure of conventional religions to greatly 
extend their areas, reform abuses, re-organize society, 
expand the idea of brotherhood, abate discontent, 
diminish crime, and elevate humanity ; and an apparent 


EPITOME OF THEOSOPHICAL TEACHINGS. 315 

inadequacy to realize in individual lives the ideal they 
professedly uphold. 

The above is a sketch of the main features of Theos- 
ophy, the Wisdom-Religion. Its details are to be 
found ill the rapidly-growing literature upon the sub- 
ject. 

There are three stages of interest, developed by the 
study of Theosophy : 

1. That of intellectual inquiry, — to be met by works 
in Public Libraries, etc. 

2. That of desire for personal culture, — to be met 
partly by the books prepared for that specific end, 
partly by the periodical Magazines expounding The- 
osophy. 

3. That of personal identification with the Theosophi- 
cal Society, an association formed in 1875 with three 
aims, — to be the nucleus of a Universal Brotherhood ; 
to promote the study of Aryan and other Eastern liter- 
atures, religions, and sciences ; to investigate unex- 
plained laws of nature and the psychical powers latent 
in man. Adhesion to the first only is a pre-requisite 
to membership, the others being optional. The Society 
represents no particular creed, is entirely unsectarian, 
and includes professors of all faiths, only exacting from 
each member that toleration of the beliefs of others 
which he desires them to exhibit towards his own. 

[The address of the General Secretary of the American Section 
of the Theosophical Society is P. O. Box 2659, New York, N. Y. 
He will furnish further information.] 









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